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THE WORKS OF THE EMPEROR
JULIAN

in

e8rr

THE WORKS OF THE

EMPEROR JULIAN

WITH AN ENGLISH TRANSLATION BY
WILMER CAVE WRIGHT, Ph.D.

LATE OF GIRTON COLLEOF, CAMBRIDGE

PROFESSOR OF GREEK IN BRYN MAWR COLLEGE,

PENNSYLVANIA

IN THREE VOLUMES

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7^

CONTENTS

PAfiE

INTRODUCTION TO THE LETTERS vii

BIBLIOGRAPHY 1 X i V

LETTERS 1-58 WITH DATES 3

LETTERS 59-73 UNDATED 209

APOCRYPHAL LETTERS 74-83 237

THB SHORTER FRAGMENTS 295

EPIGRAMS 305

INTRODUCTION TO "AGAINST THE GALILAEANS " . . 313

AGAINST THE GALILAEANS f . 319

FRAGMENTS 429

TABLE OF NUMBERS 435

INDEX 439

INTRODUCTION

The more important letters and edicts in this
volume are hardly intelligible to a reader unfamiliar
with the historical background. The following brief
summary of Julian's career is intended to explain
the allusions in the text and to supplement the
Introduction in Vol. 1. In his more formal works,
especially the manifesto To the Athenians written in
361 as an apologia for his rebellion against the
Emperor Constantius, and the Misopogon written
in 362, a satire on his own austere habits addressed
to the citizens of Antioch, Julian himself relates the
main incidents of his childhood and youth. For
the last ten years of his life, 353-363, the best
authority is Ammianus Marcellinus, the Latin
historian, an eye-witness.

Flavius Claudius Julianus was born at Constanti-
nople in 331, the only son of Julius Constantius,
half-brother of Constantine the Great, and Basilina,
a highly educated woman and devout Christian, who
died when Julian was a few months old. From his
father's earlier marriage there survived a son, Gallus,
a daughter, probably named Galla, who married her
cousin the Emperor Constantius II, and another son
whose name is unknown. Soon after the death of
the Emperor Constantine in 337, the Emperor
Constantius removed possible rivals by the murder

vii

INTRODUCTION

fUhZZS *!»?"& am °" g Wh ° m were Mian's
father «d half-brother. Callus and Julian survived.
I lie latter was sent to Nicomedia in charge of a
relative, the Bishop Eusebius, and his education
was entrusted to the Christian eunneh Mardon u
who had aught Basilina Greek literature. In

%ZFZ i Ju,ian says that Mardonius ™

of all men most responsible" for his literary tastes

""pr^tT "ft • , JUlia " aIS ° StUdied at C °" stan "
ople with the Christian sophist Hecebolius.* Dur-

efate inS * T*, *° T" his godmother's
Vr, £k , B,th ? n if' Wh ' Ch iS descri "ed in Letter 25
ta thJ V T i Uhan W3S f ° Urteen ' Constant!™, who
in the twenty-four years of his reign that followed
he murder of Julius Constantius lived in I " e
hens.cn of the vengeanee of his sons, inteTed
Gallus and Julian in the lonely eastle of Macellum

To MrZ aCem) £, C W doci - I" "is manifesto
fo the Athemans 271 c, d, Julian speaks of their six
years of solitary imprisonment at Macellum, and
says that the cruelty and harshness of Gallus who
proved to be a sort of Christian Caligula, we e
increased by his life there, while his own lovl of

From 7ett y 7f h ™ fl0m bein « e< 3 uaI, y totalised.
Crorn Letter 23 we learn that he was able to borrow

9/1 n° T J h Z in ?" ence of Mardonius see Vol. 2 Oration S
241c; To the Athenians 274 d : Misovoaon £sT? V

For Hecebolius see Letter 63, and below, p. xlvii.

INTRODUCTION

In 351 Constantius, who had once visited the
brothers at Macellum, released them, raised Gallus
to the rank of Caesar and gave him his sister
Constantia in marriage. Constantius had married
as his first wife Galla, the sister of Gallus ; she had
lately died. Gallus was sent to Antioch to govern
the provinces of the East. There he and Constantia,
whose cruel and suspicious temper matched his own,
embarked on a four years' reign of terror which is
described by Ammianus. 1 Constantius meanwhile,
at Aries, where he spent the winter of 353, and
later at Milan, was just as suspicious and ruthless,
but in Gallus Caesar tyrannical conduct seemed to
his cousin the prelude to usurpation. He was there-
fore recalled to Milan in 354. Constantia died of a
fever on the journey, and Gallus, escorted by the
Emperor's agents as a virtual prisoner, was taken by
way of Constantinople to Pola (where in 326 Crispus,
the son of Constantine, had been put to death by
his father), and was there beheaded, towards the end
of 354. Julian later avenged himself on those whom
he believed to have been accessory to the death of
his brother.

Meanwhile he had devoted four years to study,
first at Pergamon with Aedesius and Chrysanthius,
the disciples of Iamblichus ; but on hearing from
Aedesius of the marvels wrought by his pupil
Maximus of Ephesus the theurgist, he hastened to
Ephesus. 2 Julian had been under Christian in-
fluences from his childhood, but he was an ardent
admirer of Greek literature and philosophy and

1 Book XIV.

a See the account of his studies at Pergamon and Ephesus
in Eunapius, Lives, pp. 429-435, Wright.

ix

INTRODUCTION

naturally inclined to superstition. With Maximus
he studied the teachings of Iamblichus the Neopla-
tonist, and though he did not openly profess
paganism until 361, he says in Letter 47, written in
362, that for twelve years he has ceased to be a
Christian.

The Syrian Neoplatonism of the fourth Christian
century which followed the teachings of Iamblichus
was a religion rather than a philosophy, and was
well suited to his love of the mystical and marvellous ;
for the rest of his life he was the devoted disciple
of Maximus. But his apostasy from Christianity
was carefully concealed, and his first panegyric on
Constantius, Oration 1, written in 355, is entirely
non-committal, refers vaguely to "the deity" and
"providence," and might have been composed by
a Christian.

In the second panegyric, Oration 2, written in
Gaul at a safe distance, he frequently invokes Zeus,
and assumes the reality of the gods of Homer in
language that goes beyond what was allowed by
literary etiquette in rhetorical works of this sort.
It could not have been written by a Christian. His
brother Gallus, some time between 351 and 354,
heard rumours of his devotion to Maximus, and sent
his own spiritual adviser Aetius to remonstrate with
Julian. Letter 82 (Gallus to Julian), the earliest
letter in this volume that can be dated, expresses
the relief of Gallus at the reassuring report of
Aetius as to Julian's adherence to the Christian
faith.

On the death of Gallus in 354 Julian was sum-
moned to the court at Milan, and on the way thither
visited Troy and had the interview with Pegasius

INTRODUCTION

which is described in Letter 19. Ammianus says 1
that Julian's life was in danger at Milan from the
plots of enemies, who accused him to Constantius of
having met Galltis at Constantinople in 354, and of
having left Macellum without permission. Julian
denies the first of these charges in Oration 3. 121a,
and in To the Athenians 273 a. He was saved by the
intercession of the second wife of Constantius, the
Empress Eusebia, who, after seven months of
suspense, obtained for him his single audience with
the Emperor and permission to go to Athens to
study. We know little of his brief stay of about
two months in Athens in 355, but he was almost
certainly initiated into the Mysteries at Eleusis, 2
and probably attended the lectures of the aged
Christian sophist Prohaeresius, to whom in 361 or
early in 362 he wrote Letter 14. Among his fellow-
students were two Cappadocians, Gregory Nazianzen,
who after Julian's death wrote bitter invectives
against the apostate and an unflattering description
of his appearance and manners, and Basil the
Great, to whom Julian addressed Letter 26. From
Athens the Emperor recalled Julian 3 in September
to Milan, where after some delay he was raised to
the rank of Caesar on November 6, 355, given the
task of pacifying the Gallic provinces, and married
to Helena, the sister of Constantius. She was much
older than he, had little influence on his life, and
died in Gaul, without issue, not long after Julian

1 15. 2. 7.

2 The evidence for this is Eunapius, Lives, p. 437,
Wright.

3 For his grief at leaving Athens see Vol. 2, To the
A t he ti tans, 275 a.

xi

INTRODUCTION

had been proclaimed Augustus by the army. The
motives of Constantius in making Julian Caesar are
not clear. Eunapius says that he hoped his cousin
would be killed in Gaul. Eusebia may have per-
suaded the Emperor that their childlessness was a
punishment for his treatment of his relatives. The
Gallic provinces were overrun by barbarians, and
Constantius could not go there himself because he
was occupied on the Danube with the Sarmatians
and the Quadi, and by the threat of the Persians
in Mesopotamia. Julian set out for Gaul on
December 1, 355, with a small troop of 360 men
who "only knew how to pray/' as he says in
frag. 5. Eusebia gave him a library of books which
he took with him. His task was to expel the hordes
of Germans who, having been invited by Constantius
to assist in suppressing the usurper Magnentius, had
remained to overrun and devastate the country, and
had destroyed the Roman forts on the Rhine. In
his five years of campaigning in Gaul, 1 though he
was continually thwarted by the officers whom
Constantius had sent to watch his movements,
Julian pacified the provinces and restored their
prosperity, recovered 20,000 Gallic prisoners from
Germany, expelled the Germans, defeated the
Franks and Chamavi, restored the Roman forts, and
crossed the Rhine four times. In August 357 he
won the famous battle of Argentoratum (Strasbourg),
which was fought somewhere between Saverne and
Strasbourg, and sent Chnodomar, the king of the
Alemanni, captive to Constantius. He spent the
winter of 358-359 at Paris, whence he wrote to his

1 For the condition of Gaul and his achievements there see
Vol. 2, To the Athenians, 278-280.
xii

INTRODUCTION

friend the physician Oribasius, at Vienne, Letter 4,
of which the first part, with its dream, 1 is highly
sophistic but expresses vague fears that he and
Constantius may be involved in ruin together; the
second part describes his opposition to the pretorian
prefect Florentius, his persistent enemy, whom
he forbade to recommend to Constantius increased
taxes on the Gallic provincials. In this letter Julian
wishes that he may not be deprived of the society
of Sallust, his pagan friend and adviser, but Sallust
was recalled by the suspicious Constantius in 358.

While he was in Gaul, Julian continued his
studies, corresponded with sophists and philosophers
such as Maximus, Libanius and Priscus, wrote
Oration 2, a panegyric of Constantius ; Oration 3,
a panegyric of Eusebia ; Oration 8, to console him-
self for the loss of Sallust ; an account of the battle
of Strasbourg which has perished ; and perhaps the
treatise on logic which we know only from the
reference to it in Suidas. 2 To some of these works
he refers at the end of Letter 2, To Priscus. That
he wrote commentaries on his Gallic campaigns has
been maintained by some scholars but cannot be
proved.

Constantius, who had already suppressed four
usurpers, either full-blown or suspected of ambition,
Magnentius, Vetranio, Silvanus and Gallus Caesar,
was alarmed at the military successes of his cousin,
who had left Milan an awkward student, ridiculed by
the court, and had transformed himself into a skilful
general and administrator, adored by the Gallic

1 Julian's dream may be, as Asmus thinks, an echo of
Herodotus, 1. 108, but the parallel is not close.
8 s.v. 'lov\iav6s-

xiii

INTRODUCTION

army and the provincials. The Emperor was on the
eve of a campaign against Sapor, the Persian king,
and needed reinforcements. It was an opportune
moment for weakening Julian's influence by with-
drawing the flower of his troops for service in the
East. Accordingly, in the winter of 359-360, Julian
received peremptory orders, brought by the tribune
Decentius, to send to the Emperor, under the com-
mand of Julian's officers Lupicinus and Sintula, the
finest of his troops, in fact more than half his army
of 23,000 men. Many of these were barbarian
auxiliaries who had taken service with Julian on
condition that they should not serve outside Gaul,
and the Celtic troops, when the order became
known, were dismayed at the prospect of leaving
their lands and families at the mercy of renewed
invasions of barbarians. Florentius was at Vienne,
and refused to join Julian in Paris and discuss the
question of the safety of Gaul if the troops should
be withdrawn. Meanwhile two of the legions
requisitioned by Constantius were in Britain fighting
the Picts and Scots. But when the others reached
Paris from their winter quarters in February 360, on
their march eastwards, their discontent resulted in
open mutiny, and Julian, whose loyalty towards
Constantius up to this point is unquestioned, failed
to pacify them. They surrounded the palace x at
night, calling on Julian with the title of Augustus,
and when, after receiving a divine sign, 2 he came out

1 Julian was lodged in what is now the Musoe dtt
Tliennes.

2 See To the Athenians, 284 c, and cf. Letter 2, p. 5.
Ammianus 20. 4 gives a full account of the mutiny and of
Julian's speeches to the army and letter to Constantius.

INTRODUCTION

at dawn, he was raised on a shield and crowned with a
standard-bearer's chain in default of a diadem. Julian
sent by Pentadius and the loyal eunuch Eutherius
a full account of these events to Constantius, who
replied that he must be content with the title of
Caesar. Constantius had already gone to Caesarea
to prepare for his Persian campaign, and decided to
meet the more pressing danger from the East before
he reckoned with Julian. The prefect Florentius
fled to the Emperor and was made consul for 361.
Constantius sent Nebridius the quaestor to succeed
Florentius in Gaul, and Julian accepted him as
prefect. Julian left Paris for Vienne by way of
Besancon, which town he describes in Letter 8.
Thence he led his troops to another victory, this
time over the Attuarii, who were raiding Gaul, and
on November 6, 360, he celebrated his quinquennalia
or fifth year as Caesar. He had not yet declared
his change of religion, and in January 361 at Vienne,
where he spent the winter, he took part in the
feast of the Epiphany. In July he set out for the
East, determined to win from Constantius recognition
of his rank as Augustus, either by persuasion or by
force. His troops were divided so as to march by
three different routes, and he led the strongest
division through the Black Forest (see frag. 2) and
along the Danube. Sirmium (Mitrovitz) welcomed
him with acclamation in October, and he went into
winter quarters at Naissa (Nish). Thence he
addressed to the Roman Senate, the Spartans,
Corinthians and Athenians manifestos justifying his
conduct towards Constantius and proclaiming his
design to restore the Hellenic religion. Of these
documents only the letter to the Athenians sur-

xv

INTRODUCTION

vives, and a brief fragment of the letter to the
Corinthians {frag. 3). Meanwhile, as he informs
Maximus in Letter 8, he and his soldiers openly
sacrificed to the gods. He now regarded himself
as conducting a war in the name of Hellenism.
Some time in 361 he wrote the Kronia (Saturnalia),
and says in Oration 4. 157 c that he sent it to his
friend Sallust. Of this work Suidas has preserved
a few lines (frag. 4). 1

Meanwhile Constantius, who had achieved nothing
conclusive against the Persians, had married, at
Antioch, his third wife Faustina. Their only child,
a daughter, was married later to the Emperor
Gratian, but died young. Constantius had now no
choice but to lead his army to defend Constantinople
against Julian. But at Tarsus he fell ill, and on
November 3, 361, died of a fever at Mopsucrene
in Cilicia. When Julian heard the news he wrote
Letters 8 and 13, in which he thanks the gods for
his escape from civil war. He entered Constanti-
nople in triumph as Emperor on December 11,
361.

The greater number of the letters in this volume
that can be dated were written after Julian's acces-
sion, in 362, from Constantinople and Antioch. He
lost no time in inviting to his court his friends
Maximus from Ephesus (Letter 8), Chrysanthius from
Sardis, 2 Eutherius the eunuch, his trusted court
chamberlain (Letter 10), Eustathius (Letter 43),
Priscus, 3 and Basil (Letter 26). Chrysanthius and
Basil did not accept this invitation, and Julian, when

1 Suidas, s.v. Empedotinms.

2 See Eunapiii8, Lives, p. 441, Wright.

3 Ibid., p. 445.

xvi

INTRODUCTION

he had failed to persuade Chrysanthius to follow the
example of Maximus and disregard the omens which
were unfavourable to their journey, appointed him
high priest of Lydia.

In contrast with the wholesale butchery with
which Constantius had begun his reign, Julian ap-
pointed a commission, partly composed of former
officers of Constantius, to sit at Chalcedon across
the Bosporus and try his enemies, especially those
who had abetted the cruelties of Constantius or
were accessory to the death of Gallus. Ammianus,
22. 3, describes the work of this commission, on
which were Sallust, Mamertinus and Nevitta the
Goth. Among those condemned to death were the
notorious informer and agent of Constantius, Paul,
nicknamed "the Chain," 1 the eunuch Eusebius,
chamberlain of Constantius (see Letter 4, p. 11), and
the ex-prefect, the consul Florentius, whose oppres-
sion of the Gallic provincials is described in the
same letter. Florentius managed to conceal himself
till after Julian's death.

On February 4, 362, Julian proclaimed religious
freedom in the Empire, and ordered the restoration
of the temples. All who had used them as quarries
or bought portions of them for building houses were
to restore the stone and marble. 2 This often caused
great hardship to individuals, and even Libanius, a
devout pagan, more than once in his letters 3 inter-
cedes with local officials on behalf of those affected
by Julian's edict. The Emperor recalled the ecclesi-
astics who had been exiled by the Arian Constantius,

1 See Letter 53 ; Ammianus 14. 5. 6 ; 19. 12.

2 See Letter 29, to Count Julian, p. 99.

3 e. g. Letter 724, Foerster.

INTRODUCTION

among them Aetius, to whom he wrote Letter 15,
and the famous orthodox prelate Athanasius, for
whom see Letters 24, 46, 47. x It was perhaps easier
to restore the temples than the half-forgotten ritual
of the gods, but Julian enlisted the aid of a learned
pagan, the Roman antiquarian and senator, Vettius
Agorius Praetextatus, whom in 362 he appointed
Proconsul of Achaia, while for the rites appropriate
to the oriental cults he certainly consulted Maximus
of Ephesus, who initiated him into the Mysteries of
Mithras.

Constantius, fully occupied with the persecution
of non-Arian Christians, had not persecuted pagan
intellectuals such as Libanius and Themistius the
philosopher, while even pagan officials such as
Sallust had been promoted in his reign. But Julian
gave instructions that pagans should be preferred to
Christians for public offices (Letter 37), and, as the
progress of " Hellenism " proved slower than he had
hoped, he grew more intolerant. For evidence of
definite persecution of the Christians in his brief
reign we depend on Gregory Nazianzen, Socrates,
Sozomen and other historians of the Church. But
certain administrative measures referred to in the
letters were aimed at the Christians. As a part
of Julian's general policy of exacting service in
their local senates from all well-to-do citizens, he
deprived Christian clerics of their immunity from
such service ; 2 funerals were no longer allowed to

1 Cf. the account of the life of Athanasius, p. xxxix.

2 See Letter 39, To the Byzacians. Libanius, Oration IS.
148, praises this reform. For Julian's increase of the Senate
at Antioch cf. Misopogon 367 d. Codex Tlieodosianus 12. 1.
50-56.

INTRODUCTION

take place in the daytime according to the Christian
custom l ; and one of his earliest reforms in connec-
tion with the use of the public post, the cursus
publicus, directly affected Christian ecclesiastics. The
privilege of free transport and the use of inns, horses
and mules at the expense of the State had been
granted to ecclesiastics by Constantine in 314 ; and
in the reign of Constantius, when the bishops were
summoned from all parts of the Empire to one
synod after another, the system of public transport
broke down under the burden. 2 In an edict pre-
served in Codex Theodosianus 8. 5. 12, dated February
22, 362, Julian reserves to himself, except in certain
cases, the right of granting cvcctio, or free transport.
In Letters 8, 15, and 26 he authorises his corre-
spondents to use State carriages and horses.
Libanius says that this reform was so thoroughly
carried out that often the animals and their drivers
had nothing to do.

But such withdrawals of privileges were pin-
pricks compared with the famous edict 3 in which
Julian reserved to himself the control of the appoint-
ments of teachers, and the rescript, Letter 36, in
which he forbade Christians to read the pagan authors
with their pupils. This meant that they must cease
to teach, since all education was based on the read-
ing of the poets, historians and philosophers. The
Christian sophist Victorinus, who was then lecturing
at Rome, and Prohaeresius at Athens, must resign
their chairs. Julian offered a special exemption to

1 See Letter 56, the edict on funerals. -^

2 See Libanius, Oration, 18. 143 ; Ammianus 21. 16. 18.

3 The Latin edict, dated June 17, 362, survives in Codex
Theodosianus 13. 3. 5.

xix

62

INTRODUCTION

Prohaeresius, but the sophist, says Eunapius, 1 re-
fused the privilege. He could afford to wait in
patience, for, like many another distinguished
Christian, he consulted the omens through the
pagan hierophant of Greece, and learned indirectly,
but to his own reassurance, that Julian's power
would be short-lived. Even Ammianus the pagan
historian deplored the bigotry and malice of Julian's
attempt to suppress Christian educators. " It was,"
he says, "a harsh measure, aud had better be buried
in eternal silence." 2 The Christians interpreted it
as excluding their children from education ; Theo-
doret, 3. 4. 2, says as much, and quotes a saying of
Julian's (frag. 7), whose context is lost, to the effect
that the Christians arm their intellects to oppose
Hellenism by means of the Hellenic masterpieces.
Socrates, 3. 12. 7, quotes another saying of the same
sort (frag. 6). These two quotations perhaps belong
to lost rescripts aimed at Christian teachers, which
followed the extant edict and rescript. Well-
educated Christians can hardly have been consoled
by the enterprise of a father and son named
Apollinarius, who "within a very brief space of
time," says Sozomen, 5. 18, converted the Bible
into epics, tragedies, comedies, odes and dialogues
for the education of Christian youths. But
Christian teachers did not suffer much inconveni-
ence, for Julian's prohibition can hardly have been
enforced in the few months that preceded his

1 Lives, p. 513, Wright.

2 22. 10. 7 : illud inclemens . . . obrnendum perenni
silentio. He repeats this criticism in 25. 4. 20. Libanius,
however, was delighted, and taunted Basil and Gregory as
' ' barbarians. "

xx

INTRODUCTION

death. The edict was rescinded by the Emperor
Valentinian.

In his dealings with the Jews, Julian reversed the
policy of Constantius and Gallus Caesar, who had
treated them with extreme harshness. 1 He freed
them from the taxes levied on them as Jews, and
invited them to renew their ancient sacrifices.
When they replied that this could be done only in
the Temple at Jerusalem he promised to rebuild the
Temple, and restore Jerusalem to the Jews. He
may almost be called a Zionist. The historians of
the Church say that Julian desired to nullify the
prophecy of Christ, that not one stone of the Temple
should remain on another, and exult in the fact that
his project had to be abandoned, owing to the earth-
quakes that were experienced in the East in the
winter of 362-363. Julian himself speaks of his
plan of rebuilding the Temple, 2 and Ammianus says
that the work was entrusted to Alypius, the ex-
Governor of Britain, to whom Julian when in Gaul
wrote Letters 6 and 7, and that it was abandoned
owing to mysterious " balls of flame " which burned
the workmen. Almost the same account is given
by Philostorgius 7. 9, Theodoret 3. 15, and other
historians of the Church. Nevertheless, Lardner in
Jewish and Heathen Testimony 4. p. 47, and Adler
in the Jewish Quarterly Review, 1893, deny that the
work was ever undertaken, and assert that Ammia-
nus derived his account from Gregory Nazianzen's

1 Sozomen 4. 7. 5.

2 Vol. 2, Fragment of a Letter 295 c ; Letter 51. 398 a ;
and Lydus, de Mensibus 4. 53, quotes Julian as saying
aveyeipo) .... -tov vabv rod viplarov deov, "I am rebuilding
the Temple of the Most High God."

INTRODUCTION

spiteful Invective against Julian, and that the Christian
historians were taken in by Gregory's invention.
But Ammianus was with Julian at Antioch that
winter and on the march to Persia in 363, and must
have known the facts. He did not need to depend
on Gregory for information ; — Gregory does not, in
fact, mention the appointment of Alypius — nor
would Gregory have been likely to write his detailed
account of the zealous cooperation of the Jews in
the building if he could have been refuted by any
resident of Jerusalem. We may therefore believe
that the enterprise was begun but was given up
because of earthquakes, and possibly also because
Julian had withdrawn to Persia. The rescript To
the Community of the Jews {Letter 51), though it is
cited by Sozomen 5. 22 and Socrates 3. 20 as Julian's,
has been condemned as a forgery by Schwarz, Klimek
and Geffcken, was considered "tres suspect" by
Bidez and Cumont in 1898 (Recherches) and is rejected
outright by them in their edition of 1922. Their
arguments are based on the general tone of the
document, and the strange reference to " my
brother" the Jewish patriarch, but while the
rescript may have been rewritten or edited in a
bureau, it probably represents the sentiments of
Julian and is consistent with his attitude to the
Jews as expressed in the treatise Against the Gali-
laeans. It has therefore been placed with the
genuine letters in this volume.

The appeal On behalf of the Argives {Letter 28),
was accepted as genuine by all editors before Bidez
and Cumont, and by Schwarz, Geffcken and Asmus,
and was formerly assigned by Cumont to the year
355, when Julian was a student at Athens. Bidez
xxii

INTRODUCTION

and Cumont (1922) now accept the theory of Keil 1
that it is not by Julian, but was composed in the
first century a.d. as a letter of recommendation
(i-maToXr] <rv<rraTtKrj). Maas, however, maintains that
it was written by the high-priest Theodorus in
Julian's reign, and that the proconsul's rejection of
its appeal is referred to in Julian's letter to Theodorus,
p. 37. But there is nothing in it that could not have
been written by Julian, and it would be natural for
him to defend ancient Argos, which had probably
remained Hellenic, and her sacred festivals against
Romanised and Christianised Corinth, the provincial
metropolis. Julian disliked beast shows 2 as much as
Constantius had loved them, and the tribute exacted
from Argos was used to pay for such shows (see p.
89). He asks a favour rather than gives orders as
an Emperor, but this was consistent with his custom
of referring such appeals as that of the Argives to
the governors of the provinces. 3 We do not know
from other sources when the Argives began to pay
tribute to Corinth, though there is abundant evidence
that under the Empire the minor cities of Greece
did pay tribute to Corinth instead of to Rome. On
the whole I see no reason for suspecting the authenti-
city of this document, or for assigning it to Julian's
student days at Athens.

In May or June 362 Julian left Constantinople for
Antioch, the capital of the provinces of the East,

1 In Nachrichtcn Ges. d. Wiss. zu Gottingen, 1913.

2 i. e. public exhibitions of combats of wild beasts, such
as were regularly given at the expense of the municipalities
at this period.

3 For this policy see Ammianus 16. 5. 13. Heyler's
comment on Letter 28 is— cogit rogando.

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INTRODUCTION

and about this time he wrote Letter 35 to Aristoxenus,
asking him to meet him at Tyana, and Letter 29 to
his uncle at Antioch, whom lie had appointed Count
of the East (Comes Orientis) ; he refers to their
approaching meeting at Antioch (p. 105). On the
way he visited and wept over Nicomedia, which had
been destroyed by an earthquake in 358, 1 and Pes-
sinus, where he sacrificed to Cybele the Mother of
the Gods at her ancient shrine. From Letter 42 to
Callixeine it appears that as a consequence of his
visit he appointed her priestess of Cybele at Pessinus.
That the citizens of Pessinus had displeased him by
a lack of enthusiasm for the restoration of their
famous cult may be gathered from Letter 22, p. 73.
Julian also visited Tarsus, in whose suburb near
the river Cydnus he was destined to be buried in
the following year. He arrived at Antioch to-
wards the end of July, and wrote Letter 41, the
rescript to the citizens of Bostra, on August l. 2 In
January 363 he entered on the consulship (see
Letter 54).

In the Misopogon (Loeb Library, Vol. 2), Julian
has himself described his nine months' stay at
Antioch. The city was predominantly Christian
and opposed to his restoration of paganism, so that
when the celebrated temple of Apollo in the beauti-
ful suburb of Daphne was burned in 362, he ascribed
it to the malice of the Christians. The citizens, who
were notoriously pleasure-loving and luxurious,
openly ridiculed his austere way of life and disliked
his reforms. During the winter he wrote the

1 Ammianus 22. 9. 3-5.

2 Julian's first edict from Antioch in Codex Theodosianus
1. 16. 8 is dated July 28, 362.

INTRODUCTION

treatise Against the Galilaeans. When lie left Antioch
on March 5, 363, for his Persian campaign he
announced that he would spend the coming winter,
not at Antioch, but at Tarsus. This showed that
he expected a short campaign. In the extant letters
he does not mention his disappointment with his
reception at Antioch, though in Letter 58, 399 c,
written on March 10 or 11 at Hierapolis, he alludes
to his interview with the delegates from the senate
of Antioch who had followed him as far as Litarbae
in the attempt to conciliate his displeasure. 1 This
is his last extant letter.

For his brief and fatal campaign against Sapor in
363 we depend on Ammianus and Eutropius who
accompanied him, and on Zosimus. On the march
Julian avoided Edessa, which was stubbornly
Christian (see Letter 40). At Carrhae, notorious
for the defeat of the Romans under Crassus, he
assembled his troops. Procopius was sent towards
Nisibis with 18,000 men in order to distract the
attention of Sapor, and was ordered to meet the
Armenian auxiliaries whom Julian had requisitioned
in Letter 57, and later rejoin Julian. Meanwhile the
Emperor with 65,000 men proceeded to the Euphrates.
His fleet of a thousand boats of all kinds he trans-
ferred by means of a canal from the Euphrates to
the Tigris, and arrived under the walls of Ctesiphon,
devastating the country and burning towns and
villages as he went. The omens from first to last
were unfavourable, his officers were inefficient, and
the troops whom he had brought from Gaul began

1 Cf. Libanius, Oration 16. 1, and his Letter 824,
Foerster, for his attempt to persuade Julian to forgive
Antioch.

XXV

INTRODUCTION

to suffer from the heat. 1 Though before Ctesiphon
he won an important victory over the Persians, he
reluctantly decided not to besiege this stronghold,
but to try to effect a junction with the forces of
Procopius by marching northwards. He burnt his
ships rather than take them up the Tigris. But
Procopius and the Armenians failed to arrive, and
Sapor with his main army was at hand and began to
harass Julian's forces from June 16. The Persians
were repulsed, but, after about ten days of almost
incessant fighting and marching, Julian was mortally
wounded in a rear attack on June 26, and died at
midnight. On his death-bed he is said to have
discussed the immortality of the soul with Maximus
and Priscus. 2 The exact name of the place where
he fell is not known, but Ammianus 25. 3. 9, says
that when Julian learned that the locality was called
Phrygia he gave up hope of recovery, because an
oracle had said that he would die in Phrygia. His
body was carried with the army on its retreat and
was later sent to Tarsus for burial in charge of
Procopius. The Christian general Jovian was
elected Emperor by the troops.

1 On the lack of discipline among the Gallic troops,
both at Antioch and on the march, see Ammianus 22. 12;
25. 7.

2 The numerous and varying accounts of Julian's death
from Ammianus to the Byzantine chroniclers of the thirteenth
and fourteenth centuries have been collected by Reinhardt
Der Tod des Kaiser Julian, 1891. The legend that the dying
Emperor threw a handful of his own blood in the air and
cried vevlKynas, Ta\i\aU, ' ' Thou hast conquered, O Galilaean ! "
is found in Theodoret 3. 20, Sozomen 6. 2. Others said he
was reproaching the Sun, who had betrayed him, and that
his words were misunderstood ; cf. Philostorgius 7. 1 ~>.

INTRODUCTION

The letters of Julian must have been collected
and published before the end of the fourth century,
since Eunapius (a.d. 346-414) used them as a source
for his History, and in his Lives mentions several
that are not extant. Libanius, not long after Julian's
death, wrote to Aristophanes of Corinth that some
of Julian's letters were safe to publish, others not,
and consoled himself for the Emperor's loss with
"these his immortal children." Zosimus the pagan
historian, who wrote 450-501, says that from Julian's
letters one may best comprehend his activities,
" which extended over the whole world." The
historians of the Church, notably Socrates of Con-
stantinople, who completed his History about a.d.
440, seem to have quoted from a mixed collection
of letters and edicts such as has come down to us.
Sozomen, a contemporary of Socrates, quotes nine ot
the extant letters and mentions fourteen that have
not survived. Such a collection would be entitled
Letters because any Imperial edict was called a
letter. Julian was an indefatigable letter-writer, and
we have only a fraction of his vast correspondence.
Many letters must have been suppressed by their
owners as dangerous to themselves after his death,
or by the Christians because of their disrespectful
allusions to Christianity ; of those that survive some
were mutilated by the Christians for the same
reason, while others, such as Letter 81, To Basil, are
suspected of being Christian forgeries designed to
display Julian in an unpleasant light. On the other
hand, documents which could be used as evidence
that Julian persecuted the Christians {e.g. Letter
37), or pastoral letters written in his character of
pontijex maximus to admonish pagan priests to

xxvii

INTRODUCTION

imitate the Christian virtues of asceticism and
charity to the poor (e. g. Letter 20 and the Fragment
of a Letter, Vol. 2), would not be allowed to perish.
Many letters survived in hand-books as models of
epistolary style, a fact which, as Cumont pointed
out, adds greatly to the difficulties of correct ascrip-
tion, because the compilers of such hand-books were
often careless about the authorship, form of address,
or completeness of such extracts.

The "Letters" in this collection are (1) edicts or
rescripts, the majority of which are concerned with
the Christians ; these were certainly worked over by
the Imperial secretaries and are only indirectly
Julian's; (2) pastoral or encyclical letters to priests;
and (3) private correspondence. As a rule Julian
dictated to secretaries, and so fast that Libanius
says the " tachygraphers " were unable to keep pace
with him, but certain postscripts are marked " with
his own hand." After his accession in 361 the plea
of lack of time or a shortage of secretaries is frequent,
and some scholars have rejected certain purely con-
ventional and sophistic letters, such as 59 and 60, or
assigned them to his student days, on the ground
that Julian after 355 would not write in that strain,
and that his undoubtedly genuine letters always
have some definite content. They never reject a
letter in which pressure of business is mentioned,
though one may see from the correspondence of
Libanius that the plea of lack of time owing to
affairs is a regular sophistic excuse. The purely
sophistic letters have been placed last in the present
volume in order that they may not interrupt the
sequence of those that can be dated with more or
less certainty. But I am not convinced that at any

INTRODUCTION

time in Julian's career he had renounced writing
like a sophist and bandying quotations with his
friends. Nothing could be more sophistic than part
of his unquestionably genuine letter to Libanius,
in which he expresses his admiration for his friend's
speech on behalf of Aristophanes. 1 There seems
to be only one safe criterion for rejecting letters
ascribed in the MS. tradition to Julian : when the
historical facts of his life cannot be reconciled with
the contents of a letter, or if he cannot have known
the person addressed, as is the case with the six
letters addressed to Iamblichus, or when the con-
tents are too foolish even for Julian in his sophistic
vein, 2 it has seemed better not to confuse the
reader by including them, as Hertlein did, with the
genuine letters. They are therefore grouped to-
gether as apocryphal. After the publication of
Hertlein's edition, six letters, ascribed to Julian,
were discovered by Papadopoulos-Kcrameus in a
convent, used as a school for Greek merchants, on
the island Chalce (Halki) near Constantinople; they
are included in this edition. The text used in this
volume is, for the rest of the letters, that of Hertlein
(Leipzig, 1876), revised and rearranged in chrono-
logical order as far as possible. The marginal num-
bers correspond to the pages of Spanheim, 1696.
The edition of Bidez and Cumont (1922) appeared
too late to be used in constructing the present text,
but is referred to in this Introduction. All references
to Bidez or Cumont in the critical notes refer to
their publications before 1922. Their edition includes
the Latin edicts of Julian preserved in the Codex

1 See Letter 53, 382 d, p. 185.

2 Cf. Letter 80, To Sarn^non.

xxix

INTRODUCTION

Theodosianus and the Imperial edict in Greek, De
auro coro?iario, published by Grenfell, Hunt and
Hogarth in Fay urn towns and their Papyri, p. 116 foil.,
and assigned by those editors and by Wilcken to
Alexander Severus. Bidez and Cumont support
Dessau * in regarding this edict as by Julian, who,
as we know from an edict in Codex Theodosianus
12. 13. 1, remitted the aurum coronarium on April 29,
362. Ammianus 2 mentions this as an instance of
Julian's generosity.

The following biographical notices of Julian's more
important correspondents or of persons mentioned
in the text, are in alphabetical order and are de-
signed to supplement the notes.

Aetius of Antioch, nicknamed "Atheist" by his
Christian opponents, rose from extreme poverty and
obscurity to the position of leader of the faction of
the Arian sect called Anomoean because its members
held that "the substance of the Son is unlike the
substance of the Father." The less radical of the
unorthodox, semi-Arians, like the Emperor Con-
stantius, persecuted the Anomoeans. But Gall us
Caesar, Julian's half-brother, soon after his promotion
in 351 and his appointment to govern the East, came
under the influence of Aetius, who, for the next three
years while he resided at Antioch, was his spiritual
adviser. When Gall us heard that Julian, then study-
ing at Ephesus with Maximus the theurgist, was
inclined to " Hellenism," he more than once sent

1 In Revue de Philologie, 1901. 2 25. 4. 15.

XXX

INTRODUCTION

Aetius to admonish his younger brother, who con-
trived to reassure them both. 1 After the disgrace
and execution of Gallus by Constantius at the end of
354, Aetius was exiled to Phrygia by the Emperor,
partly because of his alarming influence and extreme
Arianism, partly because of his intimacy with Gallus.
Expelled from his office of deacon and repudiated by
the Arians, he was still in exile on Julian's accession,
when he was recalled to Constantinople and treated
with peculiar favour. In spite of the title of Julian's
letter of recall, 2 Aetius was not made a bishop until
the reign of Valens. After Julian's death he retired
to an estate in Lesbos which had been given him by
Julian, but later he went to Constantinople, and in
spite of his heresy was made a bishop, though prob-
ably without a see. In the histories of the fourth -
century Church, such as those of Socrates, Sozomen
and Theodoret, he is the most important of all the
heretics and apparently the most dangerous to the
unity of the Church. Philostorgius gives a detailed
and fairly tolerant account of his varied life and great
influence, and praises his eloquence and learning,
whereas the others ridicule as superficial his study of
Aristotle, with whose logic this ex-goldsmith of
Antioch professed to have fitted himself to found a
heresy, and Newman, who intensely disliked his
heresy, calls him a mountebank. 3

1 See Philostorgius 3. 27 and the letter of Gallus to Julian,
p. 288. Sozomen 5. 5 mentions Julian's letter recalling
Aetius.

2 See Letter 15 in which Julian refers to their friendship of
long standing, and Against the Galilaeans, 333 d, p. 413,
where the reference may be to the Anomoean Aetius.

3 The Avians of the Fourth Centitry, 1833.

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INTRODUCTION

Alypius, to whom Julian wrote Letters 6 and 7, was,
according to Ammianus 23. 1. 2, a native of Antioch.
In 358 Libanius in an extant letter (324 Foerster),
congratulates him on his success as governor of
Britain — his title was Vicarius Uritanniarum, an
office subordinate to the prefect of the Gallic
provinces — and reports favourably of his young son
Hierocles, who had been left at Antioch in the
sophist's charge. Seeck and Cumont think that
Julian's Letter 6 should be dated 355 or 356, and that
his summons to Alypius preceded the latter' s appoint-
ment to Britain ; but I agree with GefFcken that
Julian's language implies that he had been for some
time in Gaul, and that he needed the assistance of
Alypius for his expedition against Constantius, so
that the letter should be dated 360. As there is
nothing in Letter 7 to indicate whether Alypius was
in Britain or what was the map which he had sent
to Julian, I have not altered the traditional order of
the two letters to Alypius. If, however, Alypius was
still in Britain, Letter 7 will naturally antedate Letter
6 and will fall between 356 and 360. In that case
the illness from which Julian had lately recovered
may be the semi-asphyxiation which he himself de-
scribes in Misopogon 341 d as having occurred when
he was at Paris in the winter of 358-9. We know
that Alypius was appointed by Julian in 362-3 to
superintend the rebuilding of the Temple at Jeru-
salem (Ammianus 23. 1. 2). The project failed, and
Alypius returned to Antioch, where he is mentioned
in a letter from Libanius to Basil (1583 Wolf) as a
person of distinction. In 372, when the Emperor
Valens, in his panic terror of assassination, was per-
secuting right and left, Alypius was exiled on a false

xxxii

INTRODUCTION

charge of poisoning and his property confiscated
(Ammianus 29. 1. 44). Like Priscus and Libanius
lie is addressed by Julian as " brother," possibly, as
Asmus thinks, because they were fellow-initiates in
the Mysteries of Mithras. 1 In the MSS. of Julian's
Letters Alypius is entitled " brother of Caesarius " to
distinguish him from the dwarf Alypius of Alexandria,
whose Life was written first by his friend Iamblichus
the philosopher and later by Eunapius. Caesarius
held several high offices in the fourth century, and in
the reign of Valens, when city prefect of Constantin-
ople, was imprisoned by the usurper Procopius
(Ammianus 26. 7. 4). Several letters from Libanius
to Caesarius are extant.

Aristophanes of Corinth, about whose reinstate-
ment Julian wrote to Libanius when they were at
Antioch towards the end of 362 {Letter 53), was an
official of no great importance, but the detailed
account of his life which Libanius addressed to
Julian at that time {Oration 14, Vol. 2, Foerster) is
a curious record of the vicissitudes of official life in
the fourth century. Aristophanes was the son of a
rich senator of Corinth and was educated in rhetoric
at Athens. He was involved in a ruinous lawsuit
and robbed of part of his patrimony by his brother-
in-law Eugenius, a favourite of the Emperor Constans,
and since, while Constans ruled Greece, it was useless
to oppose Eugenius, Aristophanes retired to Syria,
some time before 350. There he was appointed an
Agens in rehus, and, as a sort of Imperial courier,
travelled all over the Empire. In 357 he was
sent to Egypt with the newly-appointed prefect

1 See Dieterich, Mithras-Liturgie, p. 149.

xxxiii
c

INTRODUCTION

Parnassius. There they incautiously consulted an
astrologer. How dangerous was this proceeding
under the Empire, since it aroused suspicion of
treasonable interest in the length of the Emperor's
life or reign, may be seen from the accounts in
Ammianus of the reigns of Constantius and Valens
and their wholesale persecution of alleged conspira-
tors. After a trial at Scythopolis (Ammianus 19. 12.
10), conducted by the cruel agent of Constantius,
Paul, nicknamed "the Chain," Parnassius was exiled
in 359 or 360, while Aristophanes was tortured and
barely escaped with his life. He was condemned to
travel throughout Egypt under the escort of a soldier
and a herald, who proclaimed wherever they went
that any Egyptian whom Aristophanes had defrauded
might come forward and denounce him. Libanius,
who, like all fourth-century writers, gives the Egyp-
tians a very bad character, argues that, if even the
Egyptians could not trump up a charge against Aris-
tophanes, he was at least innocent of the charges of
peculation that had been brought against him at
Scythopolis. He was released by the death of Con-
stantius in 361. No doubt the strongest argument
that Libanius used in favour of Aristophanes was the
fact that he was a devout pagan who at his trial had
openly sworn by the gods. Libanius asked for his
protege some office that would rehabilitate him in the
eyes of the Corinthians, and in Letter 53 Julian says
that he will confer with Libanius as to what this shall
be, but we know only that Aristophanes did receive
some office and returned to Corinth. Julian was
more interested in the eloquence of Libanius than in
the fortunes of Aristophanes. Seeck, however, in
Die Brief e des Libanius states that Julian appointed
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INTRODUCTION

Aristophanes to the highest office in Greece, the pro-
consulship of Achaea, and places him in the lists of
proconsuls for 362-3. But already in 362 Julian had
given that honour to a man of the highest character,
whom he greatly admired, Vettius Agorius Praetex-
tatus, and since we know from Zosimus 4. 3. 3 that
Praetextatus still held the office in September 364,
when he was able to persuade the Emperor Valen-
tinian not to enforce against the Greeks the edict
forbidding the nocturnal celebration of religious
rites, there is no room for Aristophanes as proconsul
of Achaea ; nor is it likely that so strict a moralist
as Julian would have conceded so great a distinction
to a man for whose loose morals even Libanius felt
bound to apologise in his oration. 1 Libanius in a
letter (758) expresses his delight at Julian's praise
of his speech and says that it shall be published
with the Emperor's letter ; they do occur together in
some MSS. In 364, after Julian's death, Aristo-
phanes wrote to Libanius asking that he might see
the correspondence of Julian and Libanius. The
sophist replied (1350 Wolf) by reproaching him with
having soon forgotten " the divine Julian," and says
that he can send only such letters as it would be safe
to publish. It was, in fact, a dangerous time for the
friends of Julian, who were regarded with suspicion
by the Christian Emperors Valens and Valentinian,
and, for the most part, lost their offices.

Arsaces, or Arsacius, to whom is addressed Letter
57, was king of Armenia in the reigns of Constantius
and Julian, and, since Armenia was the buffer state

1 Cumont in his edition, and Geffcken, Julianus, are silent
on this point.

XXXV

c2

INTRODUCTION

between Rome and Persia, he was courted by Romans
and Persians alike, whenever they were at war. In
his Oration 1. 20 d, Julian describes how in the
Eastern campaign of Constantius in 337 the Ar-
menians for a time went over to the Persians.
When in 361 Constantius was about to inarch
against Julian, leaving his Eastern frontier insecure,
he summoned Arsaces to Caesarea in Cappadocia
and strengthened the old alliance of Rome and
Armenia by giving him in marriage Olympias, the
daughter of the prefect Ablabius, who had been
betrothed when very young to the Emperor's de-
ceased brother Constans (Ammianus 20. 11). Athan-
asius reckoned it among the impieties of the Arian
Constantius that he had "given over to the bar-
barians " one who had been all but a Roman
Empress. Constantius immediately on his accession
had put to death the prefect Ablabius, the low-born
favourite of Constantine whose ambitious career and
violent end are related in the Lives of Eunapius ;
he now disposed of Ablabius' daughter as he had
disposed of his own two sisters, giving one to
Gallus and the other to Julian in order to secure
their loyalty when they were promoted to the
Caesarship. Arsaces remained faithful to Rome and
so lost his kingdom and his life to the Persians
(Ammianus 27. 12), but his failure to arrive with
his auxiliaries to aid Julian at Ctesiphon contributed
to the breakdown of the campaign (Ammianus 24. 7).
Letter 57 is bracketed by Hertlein as spurious and
rejected by all modern editors on account of its
bombastic style, and its authenticity is dubious. But
it was cited by Sozomen 6. 2, in the fifth century,
and, if a forgery, was forged early enough to take

xxxvi

INTRODUCTION

him in. He criticises its "unbounded arrogance"
and speaks of its " blasphemies against Christ " ;
since these are not in Letter 57 he may have seen a
somewhat different version. As for the style, since
Arsaces was a Christian and a barbarian, Julian may
have thought that threats would serve him better
than cajoleries, and in any case we cannot tell in
what language he or his secretaries might see fit to
address a ruler who owed his throne to the Romans
and might be suspected of intending treachery in
the coming campaign. Accordingly, though its
authorship is doubtful, I have not placed this letter
with the apocrypha.

Artemius, military governor of Egypt (Dux Aegypti)
in 361, is mentioned, though not named, by Julian
in Letter 21, To the Alexandrians. He was in
high favour with the Emperor Constantius and
an ardent Christian. In Alexandria he was hated
by the pagans because he despoiled the temples,
especially the famous Serapeum, the shrine of
Serapis, and not less by the orthodox Christians
for his support of the Arian Bishop George. In
362 Julian summoned him to Antioch, deprived
him of his office, and had him beheaded on October
20, 362, a day that was consecrated by the Church
to his memory as a saint and martyr. There were
several reasons why Julian detested Artemius. He
was a friend of Constantius, had been foremost in
suppressing the pagan cults, and was supposed to
have been accessory to the murder of Gall us Caesar,
though this last charge Artemius denied. The
fullest account of his defiance of Julian at Antioch,
his religious controversy with the Emperor, his

INTRODUCTION

tortures and death, was preserved by the late
fourth-century historian of the Church, Philostor-
gius (pp. 151-176, Bidez). Ammianus is strangely
in error when he says (22. 11. 3) that the news of
the death of Artemius was the signal at Alexandria
for the outbreak of the populace which resulted in
the murder of Bishop George, whose oppression of
the citizens Artemius had supported with his troops
(Sozomen 4. 30). Ammianus was at Antioch and
must have known the date of the death of Arte-
mius ; he should also have known that George was
murdered nearly a year earlier, in December 361,
when the death of Constantius was announced.
Artemius, according to Philostorgius, was one of
those who resisted Julian's blanda persecutio of bribes
and eloquent arguments to which so many suc-
cumbed, and this accounts for the fact that he was
not punished till some time after Julian's accession.

Atarbius 1 to whom the Emperor Julian wrote
Letter 37 telling him not to persecute the Gali-
laeans, but to prefer the god-fearing, i. e. the pagans,
was a native of Ancyra and himself a pagan. At
that time, 362, he was governing the province of
the Euphrates with the title Praeses Euphrates sis.
The letter as we have it is abrupt and is probably
a fragment of a longer letter or edict, often quoted
no doubt by the Christians as evidence of their
persecution and exclusion from office in Julian's
reign. On the general question of Julian's treat-

1 Hertlein prefers Artabius ; both forms occur in the MSS.,
and in Codex Justinianus 11. 70. 1, an edict of Julian on
buildings erected on state lands, is addressed to Atarbinus,
possibly the same official.

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INTRODUCTION

ment of Christian officials or candidates for office
the historians of the Church give divergent accounts,
but Socrates 3. 13. 2 and Sozomen 5. 18 say that
lie would not appoint them to govern provinces, on
the ground that their law forbade them to inflict
capital punishment. Gregory Nazianzen, Oration 7,
says that Julian bribed the Christians to sacrifice
to the gods by promising them appointments, and
Jerome says that many could not resist this blanda
perseculio. In 362-363 Libanius wrote several letters,
which are extant, to Atarbius, and especially in Letter
741, Foerster, praised his mild administration of the
Euphratensis. In 364, when Libanius wrote to him
Letter 1221 Wolf, Atarbius was Consularis Macedoniae.

Athanasius, the saint and orthodox bishop of
Alexandria about whom Julian wrote Letters 24, 46
and 47, is the most notable Christian with whom
on his accession Julian had to deal. He became
bishop of Alexandria in 326 and died in 373. But
of that time he spent about twenty years away from
his see, and went into exile or hiding five times,
once under Constantine, twice under Constantius,
who supported the Arian heresy of which Athana-
sius was the determined opponent, once under
Julian, and finally for four months under the Arian
Emperor Valens in 367. With the death of Valens
the Arians lost practically all their influence and
the orthodox prelate had won in the end. Wlien,
in 362, Julian proclaimed an amnesty for the non-
Arian ecclesiastics who had been persecuted by
Constantius, Athanasius returned in February to his
see at Alexandria. His enemy, the Arian Bishop
George of Cappadocia, who then held the bishopric,

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INTRODUCTION

had been murdered on December 24, 361, when
the news of the death of Constantius became known
at Alexandria. George was obnoxious to pagans and
Athanasians alike, but though Philostorgius 7. 2
says that Athanasius incited the people to murder
George, the silence of Julian on this point and
the testimony of Socrates 3. 31 and Sozomen 3. 7
that Athanasius was innocent, indicate that the
charge was due to the malice of the Arians. Tumults
similar to that which resulted in the lynching of
George occurred elsewhere in the Empire, and the
Christian writers in their invectives against Julian
accuse him of having recalled the exiles in order
to foment the strife of the Christian sects, whose
quarrels were so bitter and unremitting that the
story of the reigns of Constantine, Constantius and
Valens is mainly that of a heated theological contro-
versy. Julian in Letter 21 rebuked the Alexandrians,
though not as severely as they deserved, for the
murder of George, and with indecent haste de-
manded for himself in Letter 23 the books of the
dead bishop, whose library he had used in the past,
perhaps in his years of retirement at Macellum in
Cappadocia ; he may have wished to use them again
for his tract Against the Galilaeans, which he com-
posed at Antioch in the following winter. When
Athanasius after his return proceeded to exercise
his functions, Julian in an edict addressed to the
Alexandrians, Letter 24, banished him from Alex-
andria, and wrote a sharp rebuke to the prefect of
Egypt, Ecdicius Olympus, ordering Athanasius to
be expelled from Egypt before December 1. Ac-
cordingly, on October 23, 361, Athanasius left
Alexandria, saying, " It is but a little cloud and it

xl

INTRODUCTION

will pass " (Sozomen 5. 15). In the late autumn of
362 the Alexandrians sent to Julian at Antioch a
petition for the recall of Athanasius, but he refused
their request in a document (Letter 47) which is
partly an edict, partly a theological argument for
paganism, and contains the statement, useful for his
biographers, that he had finally renounced Chris-
tianity twelve years earlier, i. e. in 350. Athanasius
remained in hiding near Alexandria and at Memphis
until Julian's death in 363, when he resumed his
bishopric.

Basil the Great, commonly called St. Basil, was a
native of Cappadocia. He and Julian were about the
same age, and were fellow-students in Athens in
355. Basil returned to Cappadocia in 356 and was
probably in retreat in a monastery near Caesarea,
the metropolis of Cappadocia, when Julian addressed
to him Letter 26 inviting him to the court at
Constantinople. The invitation was certainly not
accepted, but there is no proof that they did not
remain on good terms. Basil had other pagan
friends, especially the sophist Libanius, with whom
he corresponded and to whom he sent pupils from
Cappadocia. Basil became bishop of Caesarea in
370 and died in his fiftieth year in 379. There is
no good reason for doubting the genuineness of Letter
26, or for supposing that it was addressed to some
other Basil than the famous bishop. But Letter 81,
in which Julian demands from Basil a large sum
of money as a fine on Caesarea, and threatens to
punish the citizens still more severely if he is not
obeyed, is generally regarded as spurious, and
equally spurious is Basil s defiant answer, which

xli

INTRODUCTION

is extant among the saint's correspondence as Letter
41. Even in Byzantine times both letters were
regarded as unskilful forgeries, alien to the char-
acter of the writers to whom they were ascribed.
The main argument against the authenticity of
Letter 81 is the peculiar language, which is like
nothing that we know to be Julianic. A minor point
is that he regularly calls the Danube by the name
Ister, whereas the writer of the letter does not.
Further, the silence of Gregory Nazianzen as to
the demand of money from Basil is strange in one
who had been a fellow-student of the two men at
Athens, and in his invectives against Julian would
hardly have omitted this outrage if Basil had been
involved. Moreover, the last words of Letter 81 are
said by Sozomen 5. 18 to have been addressed by
Julian st to the bishops," and he says that the bishops
made the retort which appears at the end of Basil's
alleged reply : (Wyj/oos aXX' ovk eyvoiS' el yap eyva)<s, ovk
av Kareyvw?. " What you read you did not under-
stand. For if you had understood you would not
have condemned." But Julian's hostility to Caesarea
was a fact. Cappadocia as a whole was Christian,
and its capital was, as Sozomen 5. 4 says, " Christian
to a man." Under Constantius the citizens had
pulled down the temples of Zeus and Apollo, and
in Julian's reign they invited martyrdom by de-
stroying the temple of Fortune, the only one that
remained. Sozomen relates their punishment by
Julian, which probably occurred while he was at
Antioch in 362-363. The city lost its complimentary
name of Caesarea, and was obliged to resume its old
name Mazaca ; it was expunged from the catalogue
of cities, and its church treasures were confiscated,
xlii

INTRODUCTION

Libanius, Oration 16, describes its fate as a warning
to the recalcitrant. That Julian was displeased with
the Cappadocians in general may be seen from the
tone of Letter 35, To Aristoxenus, whom he asked
to meet him at Tyana on his way to Antioch ; nor
did he visit Caesarea the metropolis, or Macellum,
where he had spent so much of his youth. His
death probably prevented the punishment of Caesa-
rea from being fully carried out.

Ecdicius, probably called also Olympus, to whom
Julian wrote Letters 23, 45, 46, 49, was prefect of
Egypt 362-363. The letters all refer to the affairs
of Egypt. Julian commissions Ecdicius to secure
for him the library of Bishop George ; scolds him
for not having taken instant action against Athan-
asius; tells him the height of the Nile flood; and
orders him to encourage the study of music at
Alexandria. Ammianus 22. 14 says that in 362
Julian received from the prefect of Egypt a report
on the sacred bull Apis, but does not give his name.
In Codex Theodosianus 15. 1. 8, Ecdicius appears by
name and receives rescripts from Julian. As the
name of the prefect at this time appears also as
Olympus, Seeck is probably right in assuming that
he had, as was not unusual, two names, and that
either could be used. This may be the Ecdicius
who studied in Athens with Libanius in 336-340,
later corresponded with him, and sent him pupils.
On August 20, 363, Ecdicius announced to the
Alexandrians the death of Julian in Persia. In
informing Ecdicius about the height of the Nile
flood Julian, who was at Antioch, wrote what
Ecdicius must have known. Julian took a special

xliii

INTRODUCTION

interest in the Nile flood because he had, on his
accession, ordered that the Nilometer, the measure
used to gauge its height, should be restored to the
temple of Serapis, whence it had been removed by
Constantine to a Christian church ; Socrates 1. 18,
Sozomen 5. 3.

Elpidius k the philosopher," to whom is addressed
Letter 65, is not otherwise known, and the letter,
which is a purely formal type of excuse for the
brevity of the writer, was probably preserved on
that account in epistolary hand-books. It is placed
by Cumont with the spurious letters, though there
is nothing against it but its lack of content. Two
men named Elpidius attained to high office in the
fourth century, and one of them was a favourite
with Julian because he had renounced Christianity
and become a zealous pagan. He was with Julian
at Antioch in the winter of 362 as Comes rerum
privatariim, and Libanius, in Letter 33, written when
Julian was in Gaul in 358, says that Julian, though
younger than Elpidius, has exercised a good influence
on him, and that in his conversation Elpidius echoes
Julian's ideas and is as anxious as Libanius himself
regarding Julian's future. This probably alludes to
the renunciation of Christianity by Elpidius which
was to follow Julian's accession (see, too, Libanius,
Oration 14. 35). It was to him that Libanius applied
when he grew anxious as to the fate of Aristophanes
(see Letter 758, Foerster). The other Elpidius, a
Christian, was prefect of the East in 360, and was
also at Antioch with Julian in 362. He is often
mentioned by Ammianus and Libanius. Neither of
these men could correctly be called a philosopher,

xliv

INTRODUCTION

but it is possible that Julian might so address the
former, who was among his intimates.

Eustathius, to whom Julian addressed Letters
43 and 44, was a Neo- Platonic philosopher but
apparently not a miracle-worker of the type of
Maximus. He was a distinguished orator, and in
358 was sent by Constantius on an embassy to the
Persian king Sapor, having been chosen for this
mission, says Ammanius 17. 5, ut opifex suadendi.
His extraordinary, though short-lived, influence over
Sapor is described by Eunapius (pp. 393-399, Wright).
He married Sosipatra the clairvoyant, whose mira-
culous childhood under the tutelage of Chaldaean
thaumaturgists is related by Eunapius. Eustathius
had poor health and died soon after Julian had
given him permission to return to his native Cappa-
docia. His widow continued her teaching, and
their son Antoninus had a distinguished career as
a priest and teacher in Egypt, where his prediction
of the destruction of the temples came to rank as
an oracle (Eunapius, Lives, pp. 415-425). The letter
of Eustathius, p. 291, in which he describes his
comfortable journey, appeared in the editions of
Martin, Estienne and Hertlein with the wrong title,
To Libanius. Cumont restored the correct title
from Parisinus 963. It has accordingly been placed
in this volume with the apocryphal letters. Eusta-
thius was a kinsman of the philosopher Aedesius,
and when the latter migrated to Pergamon he left
his interests in Cappadocia in charge of Eustathius.
Libanius and Basil corresponded with Eustathius,
and in Letter 123, written in 359, Libanius calls him
" the most renowned of philosophers."

xlv

INTRODUCTION

Eutherius, to whom Julian wrote Letter 10
announcing his safety and his desire that the other
should join him in Constantinople, is otherwise
known from the account of his life in Ammianus
16. 7. He was an Armenian, a eunuch of unusual
virtue and intellectual attainments, who had been
kidnapped and sold to some Roman merchants, rose
to a position at Court, became adviser to Constans,
and later high chamberlain to Julian when the
latter was made Caesar. Eutherius went with Julian
to Gaul as his trusted adviser, and had the courage
to reprove his master for that un- Roman levity of
character which Ammianus says he had acquired by
his residence in Asia. Eutherius was sent by Julian
to the Court at Milan in 356 to counteract the plots
of Marcellus, his late master of horse, and he suc-
cessfully defended the loyalty of Julian before
Constantius ; again in 360 Julian sent him to Con-
stantius with the letters in which he sought to
justify his action in accepting the title of Augustus
from the army in Gaul. After Julian's death,
Eutherius, who was a pagan, retired to Rome, where
he spent his old age respected by all. Ammianus
says that though he has ransacked history he can
find no eunuch who in wisdom and accomplishments
can be compared with Eutherius. He must have
possessed extraordinary tact to have been loved by
Constantius, though he was a pagan, and by Julian,
though he was the favourite of Constantius.

Evagrius, the rhetorician to whom Julian wrote
Letter 25, making him the present of a small estate
in Bithynia, is otherwise unknown, though he is
possibly to be identified with the man of that name

xlvi

INTRODUCTION

who joined Julian at Nisli in the autumn of 361
(Letter 8, To Maximus). Neither the Comes rerum
privataruM under Constantius, whom Julian banished
on his accession (Ammianus 22. 3. 7), nor the friend
of Libanius who appears in his correspondence and
in that of St. Basil, is likely to have received this
gift from Julian, but we know nothing definite on
this point. Julian tells us in his Letter to the
Athenians', Vol. 2, 273 b, that Constantius had kept
all his father's property, so that he had the use only
of his mother's estate before he was made Caesar.
On the other hand we have the statement of
Eunapius (Lives, p. 428, Wright), that there was
at the disposal of Julian when a student, " ample
and abundant wealth from every source." In his
fragmentary Letter to a Priest (Vol. 2, 290 d), Julian
says that his grandmother's estate was taken from
him for a time only, and boasts of his own generosity
in giving when he had little to spare. The date
when he gave the small country-place to Evagrius
cannot be precisely determined. In the absence of
direct evidence I have dated it shortly after his
accession ; so, too, Schwarz. Cumont places it first
in his edition and thinks that it was written from
Gaul before 358. In favour of his view is Libanius,
Letter 369 (Foerster), written to Julian in Gaul, in
which he praises his generosity in having given to
his friends houses, slaves, lands and money. On the
other hand, it is equally likely that the estate which
Julian's uncle, Count Julian, asked for too late in
the summer of 362, was this very estate in Bithynia,
and that it had been recently given to Evagrius.

Hecebolius was a time-serving sophist who taught

xlvii

INTRODUCTION

Julian rhetoric when he was at Constantinople as
a boy in 342. In all editions earlier than Bidez and
Cumont, two letters are entitled To Hecebolius,
namely those numbered 40 and 63 in this volume.
The first of these is almost certainly not addressed
to Julian's old teacher, who had now changed from
Christianity to Hellenism, but to some official at
Edessa. Cumont entitles it To the people of Edessa.
Letter 63, rejected by Schwarz, Cumont and GefFcken
because of its flowery style and lack of serious
content, contains Julianic phrases and is just such a
letter as one would expect an Imperial sophist to
write to a sophist. Socrates 3. 1 says that He-
cebolius taught Julian, and in 3. 13 describes his
shamelessness in changing his religion three times
in order to win Imperial favour. Libanius, Oration
18, calls Hecebolius a rascally sophist, but does not
mention his name, perhaps because he was writing
after Julian's death, when it was not safe to attack
openly one who had just become reconverted to
Christianity.

Himerius, to whom is addressed Letter 69, cannot
be identified with certainty ; but at any rate we may
be sure that he is not the famous Bithynian sophist
whom Julian invited to join him at Antioch in 362,
since the reference to the family of the widower
with whom the writer of Letter 69 condoles does not
suit what we know of the sophist's private life from
his own extant works. Since two MSS. give Julian's
correspondent the title " Prefect of Egypt," Cumont
identifies him with the Himerius whom we know,
from the letters of Libanius, as the father of Iam-
blichus II ; he was the son (or son-in-law ?) of the

xlviii

INTRODUCTION

more famous Iamblichus, the philosopher. From
Libanius we learn {Letter 573) that this Himerius
was an official of some sort, and we know that he
died before 357. In that case Julian, if he wrote
this letter to him, did so in his student days or from
Gaul, after he became Caesar. Cumont suspects its
genuineness. The difficulty about this identification
of Himerius, son of lamblichus, with the prefect of
the MS. tradition is that we know of no prefect of
Egypt of that name, and it does not occur in the
list of prefects from 328 a.d. Schenkl therefore
suggests (in Rhein. Mus. 72) that the real title may
be To Hierius, since there was an Egyptian prefect
of that name in 364, who succeeded Ecdicius Olympus.
Hierius was not appointed until after Julian's death,
but the title may have been added to the letter
after he had received the office. The letter is in
Julian's manner, and there are no good grounds for
rejecting it. The name of Julian's correspondent
appears in the MSS. in various forms, as Amerius
(retained by Hertlein), Hemerius, and Himerius.
(See under Sopater.)

Iamblichus of Chalcis in Coele-Syria, a pupil of
Porphyry, was the chief exponent of the Syrian
school of Neo-Platonism in the first half of the
fourth century. His Life was written by Eunapius
(pp. 363-373, Wright), who shows him performing
feats of magic, but reluctantly, at the instance of
his disciples. The six letters to him which were
ascribed to Julian in the MSS. tradition, namely
74-79 of this edition, cannot have been written by
the Emperor, who was a mere child when Iamblichus
died in the latter part of the reign of Constantine

xlix
d

INTRODUCTION

and was succeeded in his school by Aedesius. The
letters are therefore either forgeries or were written
by some other admirer of Iamblichus whose name
may have been Julian. Their writer seems to have
marched with the Emperor from Pannonia to the
Dardanelles in 323 when the Emperor was proceed-
ing to Nicomedia in pursuit of Licinius, and he
dwells on the hardships he had endured in war,
sieges, and other dangers. Cumont in his edition
(1922), as in 1889 (Sur V authenticite de quelques lettresde
Julieii), though less confidently, ascribes these letters
to the sophist Julian of Caesarea, who taught rhetoric
at Athens down to 340 a.d., when he was succeeded
by Prohaeresius ; but he fails to account for the
silence of Eunapius in his Life of Julian of Caesarea
(pp. 467-477, Wright) as to any such experiences as
are alluded to in these letters. Nor does Eunapius
indicate that Julian of Caesarea, who left no writings,
was interested in philosophy as well as rhetoric ;
rather he shows us a typical teacher of rhetoric at
Athens whose glory was that he had trained the
famous Christian sophist Prohaeresius, and had
triumphed over the jealousies of his rivals, the other
Athenian sophists. The theory that this group of
letters was addressed by the Emperor Julian to
the younger Iamblichus, the famous philosopher's
grandson, who with his father Himerius and his
uncle Sopater are known to us chiefly from the
correspondence of Libanius, is untenable. Iam-
blichus II, though he was a philosopher and is
mentioned with admiration by the Emperor Julian
in Letter 2, was not distinguished enough to account
for the servile flattery expressed in these letters ;
and the writer, if he had been addressing the grand-

1

INTRODUCTION

son, would hardly have failed to mention his famous
grandfather. Moreover, the events alluded to are
irreconcilable with what we know of Julian's life.
There are in these six letters certain parallels of
thought and language which favour the theory that
they are by one man ; but there are also similarities
with the genuine works of Julian, and such parallels
cannot be safely counted as evidence either of
forgery or of Julianic authorship ; they are more
probably the common epistolary mannerisms of the
fourth century.

Julian, the Emperor Julian's uncle, brother of
his mother Basilina, and son of Julius Julianus, to
whom are addressed Letters 9 and 29, was persuaded
by his nephew, after the death of Constantius, to
renounce Christianity and to devote himself to the
restoration of the Hellenic religion. This he did
with such zeal that he became peculiarly odious
to the Christians, especially in the East, where he
resided at Antioch as Comes Orientis (Count of the
East). There he died of a painful illness during
Julian's visit to Antioch in 362-363. Sozomen 5. 8,
Theodoret 3. 12, and Philostorgius 7. 10 recount his
persecutions of the Christians and his terrible end.
In Letter 29 the Emperor Julian directs his uncle,
who had preceded him to Antioch, to restore the
columns of the famous temple of Apollo in the
suburb of Daphne ; that this was done, and that
the sight of the colonnade irritated the Christians,
may be gathered from Ammianus 22. 13. The
temple was burned down on October 22, 362, while
the Emperor was in residence at Antioch, and the
Emperor suspected that this was Christian vengeance,

li
</2

INTRODUCTION

partly for the removal of the bones of St. Babylas
from Daphne, partly for the rebuilding of the
colonnade. Count Julian's nephew mentions his
death in Vol. 2, Misopogon 365 c, and praises his
administration. He was a correspondent of Libanius,
and we have the letter of congratulation, 701,
Foerster, sent to him by the sophist when the
Emperor appointed him Count of the East in 362.

Libanius of Antioch, the famous teacher whose
speeches Julian studied at Nicomedia in 344-345,
and to whom he wrote many letters (of which only
three, 52, 53 and 58, survive), has left more works,
chiefly rhetorical, than any other sophist of his time.
His Life by Eunapius is in some respects disparaging
(see Eunapius, Lives, Wright, pp. 333-336), and we
can best judge of his career from his own letters,
more than 1600 of which are extant, and his numerous
orations. He was born in 314, and may have survived
as late as 395. From his works may be gathered
many details about the officials of the fourth century
and the conditions of education. He corresponded
with Christians and pagans alike, but the death of
Julian was a severe blow to his hopes for the future
of Hellenic studies, which he lived to see on the
decline, giving place to Latin and Roman law. He
himself knew no Latin, and was chagrined when a
school of Latin was founded at Antioch in order
that students might not have to go to Rome to
learn the language. Libanius was with Julian at
Antioch in the winter of 362-363, and two of the
extant letters to him from Julian were written at
that time ; the third, 58, is Julian's last extant letter
and was written when the Emperor was at Hierapolis

lii

INTRODUCTION

on his way to Persia, in March 363. Hertlein, like
all earlier editors, published four letters to Libanius,
but Cumont (Recherches) has shown that Hertlein 74
and 14 are one letter, and they are so arranged in
this volume as Letter 53. We have the answer of
Libanius (760, Foerster) to Letter 52, and his answer
(758, Foerster) to Letter 53. Libanius' Monody on
the temple of Apollo at Daphne, after it had been
destroyed in 362 by fire, and his Orations, namely
12, To Julian, delivered in January 363 ; 13, To
Julian, welcoming him to Antioch in 362 ; 14, For
Aristophanes', 15, To Julian, on behalf of Antioch,
after the Emperor had left the city in 363 declaring
that he would not return ; 17, the Monody on Julian,
which was published almost two years after Julian's
death ; 18, the Epitaph on Julian, published probably
in 364; and 24, On Avenging Julian, addressed to the
Emperor Theodosius, are invaluable documents for
the attitude of a cultured pagan to Julian's restora-
tion of Hellenism, and for his life and reign. We
depend the more on these orations and the letters
of Libanius, because the History of Eunapius, which
was in great part devoted to Julian, exists only in
a few fragments. To the enthusiasm of Libanius
the Christian fathers, such as Socrates, Sozomen,
Philostorgius, Theodoret and, most embittered of
all, Julian's fellow-student, Gregory Nazianzen,
opposed their accounts of his persecution of the
Church and their criticisms of his character and
motives. Both estimates of Julian may be corrected
by the moderate and impartial account of one who
was no sophist, and who, though a pagan, was
apparently little influenced by desire for a Hellenic
restoration, the Latin historian Ammianus Marcel-

liii

INTRODUCTION

linus. Socrates 3. 1 is the authority for the state-
ment that Constantius, when he sent Julian, then
a boy, to Nicomedia, expressly forbade him to
attend the lectures of the pagan Libanius.

Maximus of Ephesus, whose Life was written by
Eunapius {Lives, pp. 431-461, 543-545, Wright), had
obtained great influence over Julian in the latter's
student days, when he first, as Eunapius relates,
studied with Aedesius at Pergamon, but on hearing
of the miraculous communications with the unseen
powers of the theurgist Maximus, the pupil df-
Aedesius, proceeded to join him at Ephesus. In
Letter 8, written soon after the death of Constantius,
Julian invited Maximus to his Court, and in spite
of the unfavourable omens described by Eunapius
in his Life of Maximus, pp. 441—445, omens which
prevented the more cautious Chrysanthius from
obeying Julian's summons, Maximus joined him at
Constantinople early in 362. This pseudo-philosopher
remained with Julian, and was present at his death-
bed. On his return from Persia, Maximus, who had
many enemies, paid the penalty of the arrogance
and display in which Julian had allowed him to
indulge, and after various ups and downs of fortune
was executed at Ephesus under the Emperor Valens
in 371 on the charge of having been concerned in
a conspiracy against the Emperor (Ammianus 29. 1 ;
Zosimus 4. 15). Maximus seems to have initiated
Julian into the Mysteries of Mithras, and Julian was
wholly in sympathy with the theurgy of this clever
charlatan. Of the three extant letters entitled
To Maximus, Letters 12 and 59 are rejected by
Geffcken for their sophistic style, and Cumont in

liv

INTRODUCTION

his edition places them with the "spurious or
doubtful " letters. But there is nothing in them
that Julian might not have written, and one rather
uncommon illustration in 59, the Celtic test of the
legitimacy of children, was used by Julian in
Oration 2, 81 n, and is probably reflected from his
experience in Gaul. There is no evidence for the
date of Letter 59, but it is not unlikely that Julian
was writing to his teacher from Gaul, and there-
fore used this illustration while it was fresh in his
mind.

Nilus Dionysius, to whom Julian addressed Letter
50, is not otherwise known, unless he is to be
identified with the Roman senator of whom Libanius
says in Oration 18. 198 that Julian punished his
impudence by a letter, when he might have con-
fiscated his property. There is also a possible
reference to Nilus in Libanius, Letter 758, Foerster,
To Julian, where Libanius says that while he and
Aristophanes were waiting for Julian's decision (see
under Aristophanes), they feared that Julian might
inflict on Aristophanes to NetAou kclkov, "the punish-
ment of Nilus "(?). Both these references are un-
certain, though Asmus, Geffcken and Cumont relate
them to Julian's letter To Nilus. We know only
what can be gathered from Julian, namely, that
Nilus was a senator (446 a) of dubious morals, who
had been recommended to the Emperor by one
Symmachus ; Julian, in a lost letter, had invited
him to Court with the intention of giving him an
office, but Nilus, who was perhaps a Christian,
though Julian does not say so, held back until he
received a second and more peremptory summons,

lv

INTRODUCTION

which is also lost. Nilus certainly came to Antioch
and was snubbed by the Emperor (446 b), and later
wrote to him to excuse himself for his silence (443 c)
and to say that he would come if again invited. In
his answer to this communication Julian descends
to personal invective of the sort that he used in his
Oration 7, Against the Cynic Heraclius, but -there is
nothing to prove that Nilus himself was, as Asmus
thinks, a Cynic. Nilus had irritated Julian by
praising Alexander (a favourite commonplace of
Julian's own, though in this case he found some-
thing disparaging to himself), had praised Constans
and Magnentius (446 a), and had asked for a reply
(446 b). Erudition is always in place in a Greek
or Roman invective, and so Julian's innuendoes
against the character and career of Nilus are inter-
woven with allusions to the historians of Alexander,
to Phaedo of Elis (for whose Simon see Wilamowitz
in Hermes 14), Demosthenes, Philostratus, Babrius
and other authors. Asmus in Philologus 71 maintains
that in Letter 50 we have a contamination of two
letters, and that one was written in December 361,
the other at the end of 362. But though the
arrangement of the letter is strange (for example,
five paragraphs begin with the word aXXa), we can-
not, in our ignorance of the circumstances, and of
Julian's real grievance, attempt to rewrite it. We
are not even sure as to the man's name. Julian
calls him " Dionysius " (444 d, 445 b), and in some
MSS. alludes to him as u Nilus " (444 d) ; Laurentianus
58 has the title Against Nilus, while the earliest
editor Rigalt and all others before Cumont entitled
the letter To Dionysius because of Julian's use of
the name in the letter.

lvi

INTRODUCTION

Oribasius, the physician to whom is addressed
Letter 4, was, next to Galen, the most important
medical writer of the Graeco- Roman period. He is
the faithful friend of whom Julian speaks in his
Letter to the Athenians 277c, and he was with Julian
in Gaul and at Antioch. According to Eunapius,
who wrote his Life (pp. 533-537, Wright), he was
suspected of having been Julian's accomplice in
his rebellion against Constantius. Julian sent him
to Delphi to revive the oracle of Apollo there,
and received the famous response, preserved by
Cedrenus :

"Tell the king, on earth has fallen the glorious

dwelling,
And the water-springs that spake are quenched

and dead.
Not a cell is left the god, no roof, no cover,
In his hand the prophet laurel flowers no more." 1

Eunapius in his History, frag. 24, says that Oribasius
admonished Julian to use more self-control when
he was angry, to which Julian replied that the
advice was good and would not be needed a second
time. When they were in Gaul Julian requested
him to compile an epitome of the works of Galen,
and later he expanded the work into an Encyclo-
paedia of Medicine in 70 Books. This also, as
Oribasius says in his Introduction, was done at

1 Swinburne's translation, in The Last Oracle, of the Greek
text :

Efrrare t<£ fiacriXrii X a P- a ^ "*{&* SaldaXos av\d.
ovk4ti 4>o?j8os ^X 6£ KaAvfSav, oi) fxavriZa Za.<pvn}V,
oh •Ktxya.v Aa\4oucrap' a7reVj3«TO «al \d\ov i/5<wp.

lvii

INTRODUCTION

Julian's wish. This work, entitled 'Iarpiicai awayw-
yai, of which only about half survives, was published
in 1808 by Matthaei (Moscow) with considerable
omissions, and, complete as far as it survives, by
Bussemaker-Daremberg, Paris, 1851, with a French
translation. Oribasius was a pagan, but his son
Eustathius, to whom he bequeathed his medical
writings, was a Christian and a friend and corre-
spondent of St. Basil. Eunapius relates that after
Julian's death Oribasius was exiled "among the most
savage barbarians " by the Christian Emperors. At
the courts of "the barbarians" he rose to great
renown and was worshipped like a god because of
his wonderful cures. He was therefore permitted
to return, and recovered his fortune and position.
Suidas says that he was born at Sar'dis, but probably
Eunapius, who gives his birthplace as Pergamon, was
better informed. He was, ehowever, practising at
Sardis, no doubt after his exile, when Eunapius
wrote his Life and described his skilful treatment
of the aged Chrysanthius.

Priscus, whom Eunapius calls " the Thesprotian or
Molossian," was born about 305 and died in 395 when
Alaric invaded Greece. His Life was written by
Eunapius (Lives, pp. 461-465, Wright). Julian made
his acquaintance when he studied at Pergamon, and
on his accession summoned him to his Court, and
he accompanied the Emperor to Persia. On his
return to Antioch in 363, Priscus, like other friends
of Julian, fell under the suspicion of Valens and
Valentinian, but was acquitted and dismissed with
honour to Greece, where he continued to teach for
another thirty years. He was evidently not con-

lviii

INTRODUCTION

sidered as dangerous as Maximus by the Christian
Emperors, was probably not a theurgist, and was
therefore free from the charge of practising magic.
He was a correspondent of Libanius. Julian wrote
to him Letters 1, 2, and 5, all from Gaul, encouraging
Priscus to visit him there, but there is no evidence
that the visit was paid. Libanius, Oration 14, 32,
implies that towards the end of 362 Priscus was
with Julian and Maximus at Antioch, though in
Letter 52 Julian complains to Libanius that Priscus
has not yet arrived. As all three men were living
at Antioch at the time, we cannot lay any stress on
this remark, which may refer to a temporary absence
of Priscus. Priscus had a wife Hippia, and children.
Eunapius says that his bearing was "deliberate
and lofty," and that he had secretive manners and
sneered at human weakness, in contrast with his
teacher, the expansive and democratic Aedesius.

Prohaeresius, to whom is addressed Letter 14, was
an Armenian sophist who succeeded Julian of
Caesarea in the chair of rhetoric at Athens and
taught there for many years. Probably the Emperor
Julian studied with him at Athens in 355. When
Eunapius went to study at Athens in 362, Prohae-
resius was already eighty-seven and had overcome
his rivals, whose persecutions of this too successful
teacher Eunapius describes. Earlier in his career
he had been sent by the Emperor Constans to Rome
to display his eloquence and was there honoured
with a bronze statue. When Julian issued his
notorious decree forbidding Christians to teach the
classics, he made a special exception in favour of
Prohaeresius, who, however, refused to benefit by

lix

INTRODUCTION

the exemption. Eunapius tells a curious story to the
effect that this Christian sophist consulted the pagan
hierophant of Greece in order to find out indirectly
whether Julian's reign would last much longer, and
when the hierophant's answer implied that it would
not, * Prohaeresius took courage." This was the sort
of conduct that later under Valens cost Maximus of
Ephesus his head, but apparently under Julian one
could forecast the future with impunity. According
to Eunapius, Prohaeresius died in 367, at the age of
ninety-two, and he seems to have taught to the last,
for the edict of Julian can hardly have "shut him
out from the field of education" (Eunapius, p. 513,
Wright) for more than a few months, if at all.

Sopater (or Sosipater), 1 to whom is addressed
Letter 61, cannot be identified with certainty, but,
if the letter is Julian's, he is not the famous Sopater,
the disciple of Iamblichus I, whose violent death in
the reign of Constantine is related by Eunapius in
his Lives. If Schwarz, Geffcken and Cumont are
right in rejecting Letter 61, chiefly because of the
reference to the writer's children (Julian was child-
less), it may belong to the same period as the six
letters to Iamblichus and have been written to
Sopater I before 337 ; but this is impossible to decide.
Sopater II, who is mentioned by Julian as his host at
Hierapolis in March 363 (Letter 58, 401 c, a corrupt
passage), and as having resisted the efforts of Gallus
and Constantius to convert him to Christianity, is

1 For the variation in the spelling of the name see Acts
20. 4 ; Sopater of Beroea, Paul's kinsman, who accompanied
him to Asia, is called, in some MSS., Sosipater ; cf. Romans,
16. 21.

h

INTRODUCTION

perhaps the son (or son-in-law ?) of Sopater I, who
is mentioned by the writer of Letter 78, 418 a.
Julian, however, calls him a K^SecrTT;? of Sopater I,
a vague word which may mean " son-in-law " or
even "relative"; the passage is mutilated. 1

Theodorus, to whom Julian wrote Letter 16
rejoicing in his safety, and 20 appointing him
high-priest "of all the temples in Asia," was not
necessarily a priest, as the office of high-priest was
often given to rich laymen ; the high-priest presided
ex officio over the public games and the provincial
assemblies. We know of Theodorus only from these
letters of Julian. In Letter 20 he speaks of the
teacher they had had in common, probably Maximus
of Ephesus, and the word used, Ka^yc/xwv, may
indicate that Maximus had initiated Theodorus as
well as Julian into the Mysteries of Mithras.
Theodorus was certainly a philosopher, and as Neo-
Platonism was, under Julian, the religion of the
State, he was doubtless a Neo-Platonist of the
Syrian school. Julian writes to him with great
deference, though he never forgets in a pastoral
letter that as Emperor he is Pontifex Maximus in-

1 The Sopater who is mentioned in the six spurious Letters
to Iamblichus is almost certainly Sopater I. Wilhelm, in
Rhein. Mus. 72, assigns to Sopater I the letter, partly pre-
served by Stobaeus 4, p. 212, to Hemerius (or Himerius)
from his brother Sopater, a typical sophistic sermon on the
ideal ruler to one in high office, a \6yos Trapcuu(Tin6s. Others
assign this work to Sopater II of Apamea, who, as we know
from the correspondence of Libanius, died about 3(54, and
is not known to have left any writings. In Letter 1448
Libanius tells Sopater II that he has shown the latter's
letter to a friend, whose comment was that Sopater was
imitating his distinguished father.

lxi

INTRODUCTION

structing a trusted subordinate in the duties of
priests. Letter 16 is one of the six letters discovered
on Chalce (Halki) in 1885 by Papadopoulos. It
has been rejected by Schwarz and Geffcken on
account of the difficulty found by all commentators
in explaining the allusion in it to a quarrel between
Julian (reading 17/xas with the MSS.) or Theodorus
(reading v/xas with Maas) and the proconsul of
Achaea, for which incident there is no other
evidence. We do not expect to find Theodorus
concerned with the affairs of Greece., as his interests
were evidently in Asia; nor do we know of any
trouble between Julian and the proconsul. Asmus,
by altering the text to read " ruler of the Helles-
pont " (JZ\.\.r)(nr6vTov for 'EAAaSos), tries to localise in
Asia the quarrel referred to. The letter is decidedly
Julianic in manner, and its genuineness is defended
by Asmus in Philologus 72. Letter 20, together with
the fragment of a letter To a Priest (Vol. 2, pp. 297—
339), is important as evidence of Julian's desire, at
which the Christian fathers scoffed, to introduce
among the pagans certain reforms in the lives of
the priests and in the treatment of the poor and of
strangers, based on his experience of the charities
and the aceticism of the Christian Church. Cumont,
following Asmus, regards Letter 20 (89 in his edition)
as an integral part of the fragment To a Priest
(Vol. 2, Wright), and accordingly includes that
fragment in his edition as 89 b. But the similarities
between Letter 20 and the fragment in Vol. 2
amount to unnecessary repetition if they occur in
one letter, and it is certainly implied in Letter 20
that Julian and Theodorus have not yet met, whereas
the fragment To a Priest, which mentions Julian's

lxii

INTRODUCTION

design to rebuild the temple at Jerusalem, probably,
though not certainly, should be dated later, while
the Emperor was in residence at Antioch. That that
fragment is addressed to Theodorus, rather than to
some other priest whose aid Julian had enlisted in
his reforms, cannot be proved, and on the whole
seems to me unlikely in view of their very similar
contents and the tone of 298 b, where KaOrjyefxwv is
apparently used of a superior official or priest —
perhaps Theodorus, who had reported favourably to
Julian about the person addressed. On the other
hand, the reference may be to Maximus, as in
Letter 20.

Zeno, the physician and professor of medicine at
Alexandria, to whom Julian wrote Letter 17, was
driven from Alexandria by Bishop George in 360
for reasons unknown, and at the request of the
Alexandrians was recalled to his previous dignity
of chief physician or head of the medical faculty,
dp^taT/305, by Julian on his accession. He was
famous as a teacher. Libanius in Letter 171, written
359-360, condoles with him on his exile and hints
at a coming change for the better, by which he
must have meant the rise of Julian to power.
Libanius says that though they have never met he
owes much to the skill of Zeno's pupils, some of
whom had evidently tried to cure his chronic head-
ache. Cumont, following Boissonade, identifies Zeno
of Alexandria with another famous teacher of
medicine, Zeno of Cyprus, the " healing sophist,"
whose Life by Eunapius is extant. 1 But Eunapius

1 See Eunapius, Lives of the Sophists, Wright, pp. 336,
529-531.

lxiii

INTRODUCTION

does not say that this Zeno practised at Alexandria.
He had been the teacher of Julian's friend the
physician Oribasius, and Eunapius says that he lived
" down to the time of Julian the sophist/' i. e. Julian
of Caesarea, who died at Athens in 340. It appears,
therefore, that Zeno of Cyprus can hardly have been
alive in 361. Moreover, Julian would not have
failed to mention Zeno's oratorical talent if he had
been addressing the teacher of Oribasius. The
Alexandrian is, therefore, almost certainly another
and a younger man.

BIBLIOGRAPHY

Manuscripts :

The Letters. — The oldest MS. of the Letters is
Ambrosianus B 4 Milan, tenth century (23 letters) ;
Vossianus 77, Leyden, thirteenth century (27 letters),
though much mutilated and damaged, is the most
important ; Laurentianus 58, fifteenth century, has
the largest collection of letters ; other MSS. are
Baroccianus, Oxford, fourteenth century, Varsaviensis,
Warsaw, fifteenth century, Monacensis 490, Munich,
fifteenth century, Ottobonianus, Rome, sixteenth
century, Harleiamis 5610, British Museum, four-
teenth century. Six letters that occur in no other
MS. were discovered in fragments of two fifteenth-
century MSS. in a convent on the island Chalce
(Halki) near Constantinople in 1885 by Papado-
poulos-Kerameus, and were published in o cV
K<DV(TTavTLV0V7r6\€L 'EAA^vikos cf>iXoXoyLKo<s avkXoyos
16, Appendix, 1885, in Rheinisches Museum 42, 1887

lxiv

INTRODUCTION

(with Buecheler's notes), and in Rivista Filologia 17,
1889 (by Largajolli e Parisio, with an Italian transla-
tion). The fragmentary MSS. in which alone these
letters have survived are known as Ckalceni, or X
and Y, or X and Xa ; they contain also 22 other
Julianic letters and the two fragg. have almost the
same contents. Studies in the text are : Klimek,
Conjectanca in Julianum, Wratislaw, 1883, and in
Hermes 1886 ; Zu IVurdigung der Ilandschriften Juli-
ani, 1891 ; Cobet in Mnemosyne 1882 ; Weil (on the
Papadopoulos letters) in Revue de Philologie, 1886;
Asmus in Philologus 61, 71, 72, and in Archiv fiir
Gesch. d. Philosophic, 1902 ; in Zeitschrift f. Kirchen-
gesch. 16, 23, 31, and Rheinisches Museum, 1908 ; De
Vos in Revue de Philologie 1910; Schwarz in Philo-
logus 1892 ; Bidez in Bulletins de I' academic des
sciences de Bruxelles, 1904. An invaluable detailed
account of the MSS. of the Letters is that of Bidez
and Cumont, Rechcrches sur la tradition manuscrile des
lettres de I 'emperetir Julien, Bruxelles, 1898. The
introduction to their critical edition of the Letters,
1922, contains a few additions to and corrections of
this monograph.

Against the Galilaeans. — For the MSS. of Cyril of
Alexandria from which Neumann reconstructed this
treatise, see Neumann, Prolegomenon to his edition,
1880. In Theologische Litteraturzeilung 10, 1899,
Neumann published a new frag, of this work.
Asmus, Julian s Galil'derschrift, Freiburg, 1904, is a
useful concordance of the works of Julian with
relation to the treatise Against the Galilaeans, with
some textual criticism. Gollwitzer, Observations
criticac in Juliani imp. contra Chrisiianos libros, Er-
langen, 1886.

lxv

INTRODUCTION

Editions. — See also the Bibliography in Julian,
Vol. 1 , Loeb Library, Wright.

Editio princeps, Aldus, Venice, 1499 (48 letters),
Spanheim, Leipzig, 1696, contains all the other
works of Julian and 63 letters, the letter from
Gallus to Julian, and Cyril's refutation of the treatise
Against the Galilaeans, edited by Aubert ; Latin
translation. Hertlein's and Neumann's marginal
numbers correspond to the pages of Spanheim.
Muratorius, Anecdota Graeca, Padua, 1709 (Letters
64, 65, 66, Hertlein; fragg. 12, 13; Letter 57
(Wright), first published). Epistolographi Graeci,
Hercher, Paris, 1873, pp. 337-391. Juliani Imp.
librorum contra Christianas quae supersunt, Neumann,
Leipzig, 1880. Juliani Imperatoris epistulae, leges,
poematia, fragmenta varia, Bidez et Cumont, Paris,
1922 (too late to be used for the present text).

Literature. — See also the Bibliography in Julian,
Vol. 1, Loeb Library, Wright.

The Letters. — Codex Theodosianus, Leipzig, 1736—
45, Bonn, 1847. Sievers, Das Leben des Libanius,
Berlin, 1868. Rendall, The Emperor Julian, Cam-
bridge, 1879. Vollert, Kaiser Julians religiose u.
philos. Uebcrzeugung, Gutersloh, 1899. Mau, Die
Religio?isphilosophie K. Julians, Leipzig, 1907. Glover,
Life and Letters in the Fourth Century, Cambridge,
1901. Chinnock, A Few Notes on Julian and a
Translation of his Public Letters, London, 1901.
Seeck, Geschichte des Unter gangs der Antiken Welt,
Vol. 4, Berlin, 1911 ; Die Briefe des IJbanius,
Leipzig, 1906, useful for the prosopography of the
Letters of Julian. Geffcken, Kaiser Julianus, Leipzig,
1914, has a good commentary. Libanii Opera, Vol.

lxvi

INTRODUCTION

10, Epistulae 1-839, Foerster, Leipzig, 1921. Euna-
pius, Lives of the Sophists and Philosophers, Wright's
translation, Loeb Classical Library, 1922. Ammianus
Marcellinus, Res Gestae, is the best authority for
Julian's career and his Persian campaign. Asmus in
Philologus 61, 71, 72, on the Letters. Curaont, Etudes
Syriennes, Paris, 1917, La Marche de /' Empereur
Julien, is a good description, with maps and illus-
trations, of Julian's route from Antioch to the
Euphrates. Bidez, Le philosophe Iamblique et son
ecole, Rev. d. Etudes Grecques 1919. Cumont in Revue
de Philologie 16.

Against the Galilaeans. — Warburton, On the Earth-
quake which prevented Julian from rebuilding the Temple
at Jerusalem, London, 1750. Adler, Julian and the
Jews in the Jewish Quarterly Review, 1893. Whittaker,
The Neoplatoiiists, Cambridge, 1901. Bidez, Vie de
Porphyre, Gand, 1913. Harnack, Porphyrins, Gegen
die Christen, Berlin, 1916, cites passages in Julian
that may have been echoed from Porphyry.
Geffcken, Zwei Griechische Apologeten, Leipzig, 1907,
and in Neue Jahrbb. 1908.

Translations. — See also Vol. 1, Bibliography.
Talbot, Paris, 1863 (French ; the complete works
so far as then known). Asmus, Kaiser Julians philo-
sophische Werke, Leipzig, 1908 (German, with notes ;
no letters). Nevins, Against the Christians, London,
1873. Neumann, Leipzig, 1880 (German; of his
text of Against the Galilaea?is). Marquis d'Argens,
Defense du paganisme par I empereur Julien en Grec et
en' Francois, Berlin, 1764, 1767.

lxvii

THE WORKS OF

THE EMPEROR JULIAN

in

VOL. III.

1

UpLGKW 1

'Eyo> Se^dpiev6<; gov ra ypd/jb/iara Trapayprjpa
tov 'Apx&Xaov aTreareiXa, 8ovs avra> (j>epeiv
€TTL(JTo\a<; 7T/30? Ge, teal to GvvO^pua, /caOdirep
i/ceXevGas, eh irXelova y^povov. lo-Toprjaai Be
gov rbv oofceavbv eOeXovTi virdp^ei gvv Sew irdvTa

KCLTO, yV(OpL7]V, €L [XT] T7]V TCOV YdXctTGdV djJLOVGlCLV

icai tov yeifjioiva BievXa/3r)0eir)<;. dXXd tovto puev
oirw<$ dv fj to) Oecp <j>iXov yevTJGeTcti, iyco Be ofivvfil
gov tov TrdvTcov dyaOwv epiol clitiov icai GcoTrjpa,
oti hid tovto £?)v evyopLCLi, Xv vplv tl xptjgi/jlos
yevcopLCLi. to Be vplv otciv ecTrco, tou? aXr)6ivov$
<pr]pLC (J)l\og6(J)ov^, mv elvai Ge irecG^eh oIgOcl ttw?
efyikrjGa teal (fiiXoo icai opav evyopai. eppcopuevov
Ge rj 6eia irpovoia Bia^vXd^ece iroXXols ypovois,
dBeXfye iroOeivoTaTe koX cfuXifccoTaTe. rrjv lepdv
*\TTTTiav koX Ta iraiBia vpuwv irpoGayopevw.

2

TipiGKW 2

Uepl tov tt]V Grjv dya0oTT)Ta 7T/30? fj,e rjKeLV,
elirep Bcavofj, vvv gvv Tot? Oeols /3ovXevGai icai

1 Hertlein 71

2 Papadopoulos 4 * ; not in Hertlein.

1 For another letter to Priscus, see p. 15.

2 Literally "token," a synonym of rb av/xBoXov. This,
like the Latin tessera, could be of various kinds, but here
Julian probably refers to a document, the equivalent of the

1

To Priscus l

On receiving your letter I at once despatched 359 a.d
Archelaus, and gave him letters to carry to you, and Jj™" 1
the passport, 2 as you wished, for a longer time. If
you are inclined to explore the ocean, everything,
with the god's help, will be provided for you as you
would wish, unless you dread the boorishness of the
Gauls and the winter climate. This, however, will
turn out as the god sees fit ; but I swear to you by
him who is the giver and preserver of all my good
fortune that I desire to live only that I may in
some degree be of use to you. When I say "you,"
I mean the true philosophers, and convinced as I am
that you are one of these, how much I have loved
and love you you well know, and how I desire to see
you. May Divine Providence preserve you in health
for many a year, my dearest and best beloved
brother ! I salute the admirable Hippia and your
children. 3

To the Same

As regards a visit to me from your good self, 4 if 358-35
you have it in mind, make your plans now, with the qJJJ 1

modern passport, which he had visaed for Priscus in order
that he might proceed to Gaul.

8 For the life of Priscus, cf. Eunapius, Lives of the Sophists
and Philosophers. He visited Julian in Gaul, was summoned
to Constantinople not long after Julian's accession, and went
Avith him to Persia. Se e Introduction , under Priscus.

4 Lit. "your goodnessT" For~Juliaii's use of this and
similar abstract words, see p. 109.

3
b 2

THE LETTERS OF JULIAN

TTpo6vfir)9r]TL' Tvybv yap bXiyov varepov ovBe eyco
o-%o\r)v aljco. 1 ra i \aiifi\L')(pv ixavra puoi ra els
rov 6 jxoavv fiov tyrer Bvvaaai Be fjuovos' e^ei yap
6 rr}<; 0-7)9 aSeXcpfjs yapbjBpbs evBiopOcora. el Be
pur) acpaXXopbai, kclX ar\p,eZbv tl puoi, rjvifca tovto to
piepos eypa<pov, eyevero Oavfidcnov. ifcerevo) ae,
pur) BiaOpuXeircoaav ol SeoBcopeioi /ecu ra? era?
a/cods, OTi dpa (piXbripbO<; 6 decos dXrjOcos koX
fiera UvOayopav real UXdrcova rpiros 'ld/jb/SXi-
^09* el Be To\pL7)pbv Trpbs ere rr)v avrov Bidvoiav
cpavepav iroielv, a>9 errerai tols evOovaiwaiv, ov
irapdXoyos r) avyyvcopLtj' koX avrbs Be irepl p,ev
y ldpL/3XL%ov ev (piXoaocpia, irepl Be rov bpucovvpLov 2
ev 6eoaocj)ia pLepLrjva<;. z koX vopLL^co to 1)9 aXXovs,
Kara rov ' ArroXXoBcopov, (.iriOev elvai 777509 rou-
T01/9. vrrep Be twv ' ApicnoreXovs avvaycoycov
0,9 eiroirjo'o), roaovrbv o~oi Xeyw ireirol^Kas pie
tyevBeirlypafyov elvai aov pbaOrjrrjv 6 puev yap
Tvpios Mafj/^09 ef 4 /5t/3\tOi9 yu-e t% HXaTcovitcrjs
XoyiK7]<; oXiya fiveiv €*%e, o~v Be pue Bt,' epos
j3l/3Xlov rrJ9 ' Apio~TOTeXiK?)s (fuXoaocpias eiroi-
Tjcras to~(DS Br) /cal fiaK^ov, aXX' ovv ye 5 vapOrj/co-
(f)6pov. el Be dXrjdrj Xeyco, irapayevopLevcp aot,

1 &£oo Wright, S 7 co MSS.

2 Bidez 6/j.'J)vvfji6v /xov to support his theory that Julian
refers to Julian the theurgist.

3 fxe/n-qvas Weil, fjievoivw Bidez, pevoivq. MS. /xevoivas
Papadopoulos.

4 e| — e?x e Cumont ; els j8i/3Aia /xoi 8ue?v irAeioua rrjs AoyiKrjs
oXlya dire Papadopoulos ; els fSifZXia fjiev irAeiova rrjs AoyiKrjs
dxlya Sue~iv elrre MS. I accept Cumont's bold and ingenious
version of this corrupt passage. Buecheler first suggested
that Plato's name should be restored out of irAeiova rrjs.

6 Weil supplies ye ; Cumont aAA' oZv ; MS. dAA' otiri.

TO PRISCUS

help of the gods, and exert yourself; for perhaps a
little later I too shall have no time to spare. Hunt
up for me all the writings of Iamblichus to his 1
namesake. Only you can do this, for your sister's
son-in-law owns a thoroughly revised version. And,
if I am not mistaken, while I was writing this
sentence, a marvellous sign 2 was vouchsafed me. I
entreat you not to let Theodoras 3 and his followers
deafen you too by their assertions that Iamblichus,
that truly godlike man, who ranks next to Pythagoras
and Plato, was worldly and self-seeking. But if it
be rash to declare my own opinion to you, I may
reasonably expect you to excuse me, as one excuses
those who are carried away by a divine frenzy. You
are yourself an ardent admirer of Iamblichus for his
philosophy and of his namesake for his theosophy.
And I too think, like Apollodorus, that the rest are
not worth mentioning compared with those two. As
for your collection of the works of Aristotle, so much
I will say, you have made me style myself your pupil,
though I have no right to the title. For while
Maximus of Tyre in six books was able to initiate
me to some little extent into Plato's logic, you, with
one book, have made me, perhaps I may even say, a
complete initiate in the philosophy of Aristotle, but
at any rate a thyrsus-bearer. 4 When you join me I

1 Bidez prefers "my namesake/' and makes the writer re-
fer to Julian the theurgist or Chaldean, whom we know from
Suidas. More probably the younger Iamblichus is meant.

2 Cf. Vol. 2, 284c, for a similar sign of approval given to
Julian by Zeus.

3 Theodorus of Asine was a disciple of the great Iamblichus ;
we know of no such polemics as are indicated here.

* Plato, Phaedo 69c, says that "many carry the thyrsus
of Dionysus, but few are really inspired."

5

THE LETTERS OF JULIAN

TroXXa irdvv rov irepvaiv ^eipiMvos e%eXey%ei
irdpepya.

3

Rvfieviq) Kal Qapiavw x

441 Et Ti? V/jLCIS 7T67T6LK6V, OTl TOV (j)lXoaOCJ)eiP iirl

a%oXf}<; airpaypiovws early tfBiov fj XvaiTeXeaTepov
B ti Tot? av6 parrots, r)7rarr]/ubepo<; e^airara' el he
fxevei Trap' hfuv rj itakai irpoQvjiia Kal /irj KaOdirep
<f)\o!j XafiTTpa Ta^ea)? direaffr], jxaicapiovs eycoye
v fid's v7ro\afi/3dvco. rerapjos eviavTO? TjBr/ irape-
XrjXvOe Kal \M]V ouroal TpiTOS eV aura) a%eB6v,
e^ore Ke^wpiafxeOa rjjiels aXXrjXwv. rjBecos 8' av
aKeyfraijbLrjv, 21 ev tovtw rroaov ti TrpoeXrjXvOare.
tcl Be ifid, el Kal (pdeyyoi/jirjv 'EXXrjviaTi, Bavjxd-
C %eiv d^iov ovtcos ea/xev €K/3e/3ap/3apcofievoi Bid
Ta ywpia. /xr) Kara^povelre twv XoyiBlwv, pa-jBe
d/uLeXelre prjTopiKrjs firjBe rov TroLrj/jiaaiv opuXelv.
€(ttq) Be twv /jLaOrj/jbdrcov eTTi/jieXeia TrXeioov, 6
Be 7ra? ttovos twv ' Apia tot eXovs Kal TlXdrcovos
Boy/xaTcov eiriaTr}pir\. tovto epyov eaTco, tovto
D Kpr/Tris, Oe/ieXios, oiKoBo/xia, aTeyq' TaXXa Be
irdpepya, fieTa piei^ovos arrovBrjs Trap vfiwv eVi-
TeXovfieva rj irapd Tiai Ta dXrjOcos epya. iyco vt]
rrjv 6eiav Alkijv vfids a>? dBeX<j)Ov<; cfriXwv TavTa

1 Hertlein 85.

2 Hertlein suggests ; ktTKi^djx-qv MSS.

1 Julian went to Gaul in 355 ; he probably knew these
students in Athens, earlier in the same year.

6

TO EUMENIUS AND PHARIANUS

can prove the truth of my words by the great number
of works that I wrote in my spare time, during last
winter.

3

To Eumenius and Pharianus l

If anyone has persuaded you that there is any- 359
thing more delightful or more profitable for the qJJJ 1
human race than to pursue philosophy at one's
leisure without interruptions, he is a deluded man
trying to delude you. But if your old-time zeal still
abides in you and has not been swiftly quenched
like a brilliant flame, then I regard you as peculiarly
blest. Four years have already passed, yes and
almost three months besides, since we parted from
one another. It would give me pleasure to observe
how far you have progressed in this period. As for
my own progress, if I can still so much as speak
Greek it is surprising, such a barbarian have I become
because of the places I have lived in. 2 Do not
despise the study of mere words or be careless of
rhetoric or fail to read poetry. But you must devote
still more attention to serious studies, and let your
whole effort be to acquire understanding of the
teachings of Aristotle and Plato. Let this be your
task, the base, the foundation, the edifice, the roof.
For all other studies are by the way, though they
are completed by you with greater zeal than some
bestow on really important tasks. I call sacred
Justice to witness that I give you this advice because

2 Like all the sophists Julian recognises only Greek
culture, and for him Latin literature or the culture of Gaul
did not exist.

7

THE LETTERS OF JULIAN

v/ilv (rvfifiovXeva)' yey ovare yap /not av/jicfioiTrjTal
KaX irdvv cfriXoi. el puev ovv ireia6eir]Te, irXeov
(TTeptjco, direiOovvra^ Be opcov Xvirrjaofiai. \v7rr]
Be avve^qs €t? 6 7TOT6 reXevrdv elwOev, elirelv
TTapaiTOVfxai olcovov Kpeirrovos evetca.

4

'OptftaaLfp 1

384 Tcov oveipdrwv Bvo ttvXcls elvai (prjcriv 6 Oelos
"O/xrjpos, zeal Bidcpopov elvai avrois kclI rrjv vTrep
B to)v dirofirjcro/jLevcov tticttiv. eycb Be vo/hl^co ae
vvv, elirep 7rore koX aXkore, aacf>co<; eopcucevai
irepl tcov fieWovrcov eOeaadfirjv yap koX avrbs
TOtovrov cnjfiepov. BevBpov yap w/irjv v^ij\bv ev
tivl TpiKkLvco a(f>68pa fzeydXq) Tre^vreufievov els
e'8ac/)o? peireiv, rfj pity irapairecpv kotos erepou
fiL/cpov /cal veoyevovs, dvOrjpov Xiav. eycb Be irepl
rod fii/cpov o~(f)68pa rjywvicov, firj tj? avrb fiera rod
C fieydXov avvaTToairdar}. KaX roivvv eiretBr) TrXrj-
alov eyevofirjv, opco to fieya /lev eirl ttj? yrjs
eKTera/jievov, to \xiKpbv Be bpBbv fiev, /nerecopop
Be dnrb yrjs. co? ovv elBov, dycovidaas ecfrrjv
" Ol'ov BevBpov ! klvBvvos eari /jirjBe rrjv irapa-
<pvdBa <rco6r}vai" Kai tis dyvcos ifiol 7ravre\(bs

1 Hertlein 17. This letter exists in only one MS. of
importance, the Vossianus.

1 Oribasius was the physician, friend, and perhaps accom-
plice of Julian in his ambitions: cf. Letter to the Athenians
Vol. 2, p. 265 ; and for his career, P^unapius, Lives of the
Sophists and Philosophers. He was at Vienne when Julian
wrote this letter.

8

TO ORIBASIUS

I love you like brothers. For you were my fellow-
students and my very good friends. If therefore
you follow my advice I shall love you the more, but
if I see that you disregard it I shall grieve. And
grief, if it lasts, usually results in something that,
for the sake of a happier augury, I forbear to
mention.

4

To Oribasius l

The divinely inspired Homer says 2 that there are 358-9
two gates of dreams, and that with regard to future p™Jg
events we cannot trust them both equally. But I
think that this time, if ever before, you have seen
clearly into the future ; for I too this very day saw a
vision of the same sort. I thought that in a certain
very spacious room a tall tree had been planted,
and that it was leaning down to the ground, while
at its root had sprouted another, small and young
and very flourishing. Now I was very anxious on
behalf of the small tree, lest someone in pulling up
the large one should pull it up as well. And in fact,
when I came close I saw that the tall tree was lying
at full length on the ground, while the small one
was still erect, but hung suspended away from the
earth. Now when I saw this I said, in great anxiety,
" Alas for this tall tree ! There is danger that not
even its offspring will be preserved." Then one 3

seij 19. 562. Oribasius had evidently reported to
Julian some dream of his which augured well for their hopes.
In the dream that follows the tall tree is Constantius, the
sapling is Julian.

3 Hermes, who was Julian's guide in the myth in Oration
7. 230c.

THE LETTERS OF JULIAN

""Opa, e(f>7]aev,aKpi(3oi<; /cal dapper ttjs pity? yap
iv rfj yfj p,evovo-rj<; to puKporepov a{3\afth Bca/xevel

D koX @e(3aioT6pov IBpvvOrjaeTai" ra fiev Brj tcov
oveipaTcov roiavra, #eo? Be olBev et? ore (frepei.

irepl he rod fiiapov dvBpoyvvov p,d0oi/x av
fj&eays i/cetvo, ttots BieXe^drj ire pi e/iov ravra,
Tvorepov irp\v fj Gvvrvyelv e/iol rj fiera tovto.
BrjXwaov ovv r]fuv o,ti av olos re 17?.

virep Be to)v nrpos avTov laacnv oi Oeol 1 on
TToWatcLS, avrov tovs eTrapxiGoras dBi/cijcravTos,
ecriGOTTTjaa irapa to irpeirov e/navra), ra fiev ov/c
d/covcov, ra Be ov irpoatepLevos, aWots Be diriarcov,
385 evia Be eh rovq avvovras avT(p rpeircov. oti Be
l±oi /xeraBovvai t% TOtavTT]<; rj^lcoaev ala^vvr]^,
diroGTeiKa^ ra pnapa koX ira(jr\<$ alayyvy]^ d^ia
V7TO/JLvrjp,aTa, tl p,e TTpdrretv ey^prp) ; apa aicoirav
77 pbdyeaOai ; to [xev ovv Trpcorov rjv t]\l6lov /cal
BovXoir penes /cal Oeopiarjroi', to Bevrepov Be
BiKaiov fiev Kal dvBpelov /cal e\ev6epiov, inrb Be
tcov KaTeyovjwv 2 rjfias irpayfidrcov ov avyyjcopov-

B fievov. tl tolvvv eTTOirjaa ; ttoWcov TrapovTOOv,
ou? fjBetv dvayyeXovvTas avTco " Uavrrj Kal
TrdvTws, elirov, BiopOooaei, tcl VTropLvtj/jLaTa ovtos 3

1 Hercher supplies ol deol. 2 Cobet ; MS. ixovrwv.

3 Hertlein brackets, Asmus defends.

1 Probably Eusebius the chamberlain of Constantius whose
intrigues against Julian are mentioned in Letter to the
Athenians 274a. The epithet is unsuitable to Florentius,
though some editors refer it to him.

2 In spite of the abruptness of the transition, I follow
Asmus in supposing that Julian here, partly for prudenoe
and partly because of his sophistic habit of avoiding names,
refers to Florentius, prefect of Gaul 357-360 and consul

10

TO ORIBASIUS

who was altogether a stranger to me said : u Look
carefully and take courage. For since the root still
remains in the earth, the smaller tree will be un-
injured and will be established even more securely
than before." So much then for my dreams. God
knows what they portend.

As for that abominable eunuch/ I should be glad
to learn when he said these things about me, whether
it was before he met me, or since. So tell me
whatever you can about this.

But with regard to my behaviour towards him, 2
the gods know that often, when he wronged the
provincials, I kept silence, at the expense of my own
honour ; to some charges I would not listen, others I
would not admit, others again 1 did not believe, while
in some cases 1 imputed the blame to his associates.
But when he thought fit to make me share in such
infamy by sending to me to sign those shameful and
wholly abominable reports, 3 what was the right
thing for me to do ? Was I to remain silent, or to
oppose him ? The former course was foolish, servile
and odious to the gods, the latter was just, manly
and liberal, but was not open to me on account of the
affairs that engaged me. What then did I do ? In
the presence of many persons who I knew would
report it to him I said : " Such-a-one will certainly
and by all means revise his reports, for they pass

361 A.D., who was at Vienrie at this time. For his oppression
of the province, see Ammianus 17. 3. 2 ; Julian, Letter to
the Athenians 282c. "When Julian was proclaimed Augustus,
he fled to Constantius, and later, though condemned to
death by Julian, remained in hiding till the latter's death,
Ammianus 22. 3. 6.

3 For Julian's refusal to sign or even read the prefect's
orders for fresh taxes, see Ammianus 17. 3. 5.

II

THE LETTERS OF JULIAN

6 Belva, eirel Beivco? aaxrjfiovel." tovto e/ceivo?
d/covcra? toctovtov eBerjae o~co(f)p6va)<; n irpa^cu,
ware nreiroLr^Kev ola pa tov 6eov ov& av el?
fieTpios Tvpavvos, ovtco puov TrXrjalov 0W0?. ev-
ravOa tl Trpdrreiv e%pr)v dvBpa tcov HXdrcovos
/cal 'ApMTToreXovs i^rfXwTrjV BoypaTcov ; apa
irepiopdv dv0pco7rov<; dOXiovs toZs fcXeTTTais itcBi-

C Sofievovs, r) Kara Bvvap.iv avTols dpuvveiv, ox? x rjBr)
to fcv/cveiov e^dBovai Sid to 0eopio~e<; ipya&Trjpiov
twv tolovtcov ; i/jiol fiev ovv ala^pov elvcu BoKel
tov<? fiev xiXidpxovs, orav Xeiirwai ttjv rdgtv,
KarahiKd^eLV tcaiToi %pr)v eice'ivovs* TeOvdvav
7rapaxpVf JLa Kai M^ Tcufrfj? dgiovaOar ttjv Be
inrep tcov dOXicov dvOpcowajv diroXeiireiv rdijiv,
orav Berj 777)09 KXeirra^ dywvl^eaOai toiovtovs,
Kai ravra tov deov avpupba^ovvTO^ r)puv, oenrep

D ovv eratjev. el Be teal iraOelv tl avpLfiairj, pueTa
kclXov tov crvveihoTos ov pii/cpa wapafivOla iropev-
6r)vai. tov Be ^prjo-Tov ^aXovaTiov 6eo\ /lev pioc
yapio-aiVTO. /cdv avpL^alvrj Be Bid tovto ti>7-
ydveiv BiaBbyov, Xvirrjaei Tvyov ovBev apueivov
yap oXiyov opdeos r) iroXvv Ka/cob? irpd^av j^povov.
ovk ecrTLV, ft)? Xeyovcri Tives, Ta UepnraTrjTL/cd
BoypLCLTd T(hv Xtcoikwv dyevveaTepa, togovtoj Be
puovov dXXr)Xcov, &>? eyw Kpivo), Btacpeper t<x ptev
yap eaTiv del OeppoTepa ical dfiovXoTepa, Ta Be

1 Before d>$ Hercher deletes, Hertlein brackets, olnai.

2 Boissonade, MS. 'wavd.

1 Sallust, who accompanied Julian as civil adviser, was
recalled by Constantius in 358. Julianj Oration 8 ; Oration
4 is dedicated to him.

12

TO ORIBASIUS

the bounds of decency." When he heard this, he
was so far from behaving with discretion that he did
things which, by heaven, no tyrant with any modera-
tion would have done, and that too though I was so
near where he was. In such a case what was the
proper conduct for a man who is a zealous student of
the teachings of Plato and Aristotle? Ought 1 to
have looked on while the wretched people were
being betrayed to thieves, or to have aided them as
far as I could, for they were already singing their
swan-song because of the criminal artifices of men of
that sort ? To me, at least, it seems a disgraceful
thing that, while I punish my military tribunes when
they desert their post — and indeed they ought to be
put to death at once, and not even granted burial —
I should myself desert my post which is for the
defence of such wretched people ; whereas it is my
duty to fight against thieves of his sort, especially
when God is fighting on my side, for it was indeed
he who posted me here. And if any harm to myself
should result, it is no small consolation to have
proceeded with a good conscience. But I pray that
the gods may let me keep the excellent Sallust ! *
If, however, it turns out that because of this affair I
receive his successor, 2 perhaps it will not grieve me.
For it is better to do one's duty for a brief time
honestly than for a long time dishonestly. The
Peripatetic teachings are not, as some say, less noble
than the Stoic. In my judgement, there is only
this difference between them ; the former are always
more sanguine and not so much the result of
deliberate thought, while the latter have a greater

2 This strains the construction but seems more probable
than the rendering " If I should be superseded."

13

THE LETTERS OF JULIAN

<j)pov7]cr€CD<; a£ia)Tepa koX tch? eyvwa fievoi^ fiaXkov
e/jLfievei. 1

5

Upia/crp 2

425 "Apri fiot iravaafxevcp t^9 x a ^ j€7r V < * Travv /ecu
B Tpcv%€La<s voaov tj) tov iravra £<f>opa>vTO$ irpovoia
ypdpL/xara eh %et/oa? rjX0ev v/jLerepa, Kad" fjv rj/jue-
pav TTpwrov i\ov(rd{ir)v. SelXr]^ rjSr) ravra dva-
C yvoix; ovk dv etVoi? paBlo)? oVa)? eppcovvvp-Tji',
alaOavopievo^ rr/? <jrj? dfcpai<f)vov<; kcl\ fcaOapds
evvoias, 979 eWe yevoi/xrjv a^ios, 00? dv jutr) fcarac-
(jyyvaipn ttjv arjv (f)i\lav. t<z? jmev ovv vfieTepas
67rt(7ToX,a? evdvs dveyvcov, Kaiirep ov a(f)6Spa tovto
iroielv hvvdfievos, ra? he tov 'Avtcovlov 7rpo? tov
'AXe^avSpov el? ttjv vGTepaiav eTa/nievcrdp,r)v.
i/ceWev e/3$6/jLj] aot tccvtcl eypacf>ov rj/mepa, 3 KaTa
~Xoyov fioi ttj? pooaews irpo^wpovar)^ Sid tijv tov
Oeov irpofxr]6eiav. aoo^oio fioi, iroOeivoTCiTe teal
(fuXL/cwTCLTe dBeXcpe, vnrb tov tcl irdvTa icpopoovTO?
D Oeov' lBoljjll ae, epbv dyaOov. teal IBici X ei P 1 ' V V
Tt)V arjv acoTt)piav zeal ttjv ifirjV, vr) tov irdvTa
icf>opa)VTa Oeov, rw? <£>pov(b yeypcufra. dyaOooTCiTe,

1 aj;iu>repa Kai r. e. /xa\Aov Asmus ; ct£<a r. e. ifx/uevei Hertleill.

2 Hertlein 44. Aifiavicp Hertlein, Parisinus and all editions ;
Il/urny Baroccianus, Laurentianus lviii, Cumont.

3 Naber suggests &px.

1 I translate the suggested reading of Asmus, but the
sense remains unsatisfactory.

14

TO PRISCUS

claim to practical wisdom, and are more rigidly con-
sistent with the rules of conduct that they have laid
down. 1

5

To Priscus 2

1 had only just recovered by the providence of the 358-359
All-Seeing One 3 from a very severe and sharp attack Winter.
of sickness, when your letters reached my hands, on Paris
the very day when I took my first bath. It was
already evening when I read them, and it would be

hard for you to tell how my strength began to return
when I realised your pure and sincere affection. May
I become worthy of it, that I may not shame your
love for me ! Your letters I read at once, though I
was not very well able to do so, but those of Antonius
to Alexander I stored up for the next day. On the
seventh day from their receipt I began to write this
to you, since my strength is improving reasonably
well, thanks to Divine Providence. May the All-
Seeing god preserve you, my dearest and best be-
loved brother. May I see you, my treasure ! Added
with his own hand. I swear by your well-being and
my own, by the All-Seeing god, that I really feel as
I have written. Best of men, when can I see you

2 So Cumont, following the ascription of MS. Baroccianns.
Hertlein with hesitation addressed it to Libanius. So, too,
Schwarz, who accordingly gives the date a9 3G2 a.d. But as
assigned to Priscus, it should be connected with the foregoing
invitation to that sophist to come to Gaul, and the illness to
which Julian refers is almost certainly his semi-asphyxiation
in Paris described in Miso-pogon 340-342a.

3 i. e. Helios-Mithras.

is

THE LETTERS OF JULIAN

ore o~e cBco /cal irepiXajBco/iai ; vvv yap gov ical

limn tin. ic.n.nnTren ni. nurrcnr.tTco rA/X/Ci 1

1T0T6

rovvo/ia /caOdirep ol Bvaepcore^ fyiXw?

6
AXviriw dBeXcput Kaiaapiov 2

402 *0 XvXoacov dvrjXOe, ^aai, irapd tov Aapelov,
D teal virefivrjaev avrbv t?}? xXavlBo?, /cal yrrjo-ev

avr i/ceivT]*; nap' avrov ttjv XdjuLOv. elra eirl
TOUTft) Aapelos fiev e/jLeyaXocftpovetro, peydXa dvrl
fiifcpwv vofjii^wv aTroBeBay/cevai' XvXoacov Be Xvir-q-

403 pav eXd/mftave ydpiv. cncbirei Br) to, rj/jbirepa vvv
7rpb<; etce'lva. ivl fjiev Brj to Trpwrov ol/nai /cpela-
o~ov epyov i)\xeTepov ovBe yap virefieivafxev vtto-
fMvrjadrjvaL Trap* aXXov Toaovrcp Be xpovw rrjv
jivrjfirjv t?5? erf}? (fyiXtas BcacfrvXagavres dtcepaiov,
eireiBr] wpcorov rjfilv eBco/cev 6 deos, ov/c iv Bevrepoi?,
dXX 1 iv TOi? TrpcoroLs ae fjLereKaXeaap,ev. ra fiev
ovv irpcora Toiavra' irepl Be rcov fieXXovrcov apd
fjuoi Bcocreis rr /cal yap elfii p,avTitco<;' irpoayo-

B pevcrat ; futKput vo/jll^co /cpelrrova e/celvcov, 'ABpd-
areia 8' evfjievr)<; etrj. av re yap ovBev Berj o~vy/ca-
rao-Tpe(f)o/jLevov ttoXlv fiao-iXecos, eyco re ttoXXwv
Beo/jbai tcov avveiravopOovvTayv \xoi rd TreirTcoKora

1 vvh (six lines above) to <pi\S> in Baroccianus only,
bracketed by Spanheim and Hertlein, Hercher rejects.

2 Hertlein 29.

1 For Alypius see Introduction.

2 The story of Syloson from Herodotus 3. 130, is told by
Julian, Vol. 1. Oration 3. 117b. The "cloak of Syloson"
became a proverb for the overpayment of a benefit.

8 ft. e. to Susa.

16

TO ALYPIUS, BROTHER OF CAESARIUS

and embrace you? For already, like doting lovers,
I adore your very name.

6

To Alypius, brother of Caesarius *

Syloson, 2 it is said, went up 3 to Darius, reminded 361
him of his cloak and asked him for Samos in return juiy™
for it. Then Darius prided himself greatly on this, J*™'^
because he considered that he had given much for
little ; though after all it proved a grievous gift for
Syloson. 4 Now consider my conduct compared with
that of Darius. In the first place I think that I
have behaved better than he in one point at any
rate, I mean that I did not wait to be reminded by
another. But after preserving the memory of your
friendship so long undimmed, the first moment that
the god granted me power I summoned you, not
among the second but among the very first. So much
for the past. Now with reference to the future, will
you allow me — for I am a prophet 5 — to foretell
something ? I think that it will be far more pros-
perous than in the case I spoke of, only let not
Adrasteia 6 take offence when I say so ! For you
need no king to help you to conquer a city, 7 while
I on the other hand need many to help me to raise
up again what has fallen on evil days. Thus does

4 The Persians devastated Samos before Syloson could
benefit by the gift.

6 An echo of Plato, Phaedrus 343b.

6 Another name for Nemesis, cf. Vol. 2. Misopogon 370b.

7 If the date assigned to the letter is correct this must be
Constantinople which Julian was preparing to occupy in his
march against Constantius.

i7

VOL. III. C

THE LETTERS OF JULIAN
tca/ccos. ravrd croi TaXXiKr) Kal /3dp/3apo<; Movaa

TrpOGTTCLl^ei, (TV Be VTTO Tjj T(OV 6eO)V TTOfJLirf) yaipuiv
d(f)lKOlO. Kal TTj CLUTOV X U P 1 ' ^-V^ €pl(j)a)V KCU

tt}? ev to?? xeifiahioL^ Orjpas 1 toov 7rpo/3aTLG)v.' 2

C r)KS 7T/309 TOP (f)lX0V, O? G6 TOT€, KCLLTTep OV7TQ)

yivcoaKecv 6lo$ 3 el hwcijievos, opLcos irepielirov.

7

1ft) auTft)*

"H8?; pbl.v 6Tvyx avov dveipuevos t?)? voaov, 5 rrjv
yewypafyiav ore aTreareiXas' ov p,r)v eXarrov Bid
tovto r)8ea)<; iBe^dp,rjv to irapa crov itlvclkiov airo-
D araXev. e%a yap /cal to, Biaypapupbara tcov
TrpoaOev fieXria), /cal /carepiovawaa*; avrb Trpoa-
Oels tol>5 Idpftovs, ov pbcifflv delBovras ri]V Bou-
irdXeiov /card top K.vpr]vatov ttoitjt^v, dXX' oXovs
rj /caXrj *2,a7T(f)w /3ovXerac to?? vopiois dpfiorreiv.

Kal TO p,6P BtopOV TOLOVTOV iartV, OTToloV iO-ft)? GOl

re eirpeire Bovvai, epuoi re rjBicrTov 8e%ao~6ai, irepl
he rrjv BcoUrjaiv tcov 7rpayp,drcov on BpaaTr}plco<;
apa Kal Trpdcos diravTa irepaiveiv 7rpo0vp,f}, o~vvr\-
BofieOa' pLigai yap TrpaoTTjra /cal aaxppoavprjv
404 dvBpeiq Kal pcofiy, Kal rrj fiev x,P 1 Q <Ta(J ^ ai Ttpos

1 /cat ris — 07Jpa Capps suggests.

2 Obscure and perhaps corrupt. Hertlein suggests irpofid-
rwv rwu aypiuu, " wild sheep."

* Klimek ; '6<tos Hertlein. * Hertlein 30.

6 Hertlein suggests irapeifxevos tj) voay or virh rr)s voaou.

1 This is perhaps a veiled allusion to Julian's plot to defeat
the adherents of Constantius.

18

TO ALYPIUS, BROTHER OF CAESARIUS

my Gallic and barbarian Muse jest for your benefit.
But be of good cheer and come, and may the gods
attend you.

Added with his own hand. There is good spoil of
deer and hunting of small sheep in the winter
quarters. 1 Come to your friend who valued you
even when he could not yet know your merit.

To the Same

It happened that when you sent me your map
I had just recovered from my illness, but I was none
the less glad on that account to receive the chart
that you sent. For not only does it contain diagrams
better than any hitherto made ; but you have em-
bellished it by adding those iambic verses, not such as
" Sing the War of Bupalus," 2 as the poet of Cyrene 3
expresses it, but such as beautiful Sappho is wont
to fashion for her songs. 4 In fact the gift is such
as no doubt it well became you to give, while to
me it is most agreeable to receive. 5 With regard
to your administration of affairs, inasmuch as you
study to act in all cases both energetically and
humanely, I am well pleased with it. For to blend
mildness and moderation with courage and force,
and to exercise the former towards the most virtuous,

1 For Bupalus cf. Horace, Epodes 6. 14 ; Lucian, Pseudolo-
gist 2.

8 Callimachus, frag. 90, Ernesti.

4 Literally " nomes," though Julian may only have meant
" poetry " ; in any case he refers to lyric iambics.

6 An echo of Isocrates, Nicocles 29b.

c 2

THE LETTERS OF JULIAN

tou? iTTieiKeardrov^, rfj Be eirl tcop irovrjpwv aira-
paiTi]Tco<; 7T/?o? eiravopOwcnv ov puKpas earl (f)vaeco<;
ovB' aperrjs epyov, &>? ifiaurbv ire'iOui. tovtwv
evyop,e6d ae tmv a/coircov e^ofievov afityw irpos ev
to kclXov avTovs avvapjuoaar tovto yap airdaai^
7rpo/ceia0at rafc dperai*; Te\o? ovk el/crj twv ira-
B Xaicov iirLarevov ol Xoyicoraroi. eppcofievo? teal
evBcu/uLOvoov BiaTe\olrj<; eirl fiyKiarov, dBeXcpe
TToOeivoTdTe zeal (pcXiKcoTare.

8

Ma^tyLto) cj)i\oo-6(f)rp x

414 Tldvra dOpoa eireial fioi kcu diroickeLei rrjv
(ftcovrjv dWo aX-Xft) irpoekdelv ov cvyywpovv tmv
ifiwv Biavotjfidrcov, etre twv yjrv^LKCjv 2 iraOoyv
etVe 07ro)9 <f)i\ov Karovofid^ecv rd roiavra. dX)C
dirohoyfiev clvtoIs r)v 6 ^/3oi>o? direBcdKe rdljiv,
B evx a P t0 " T1 l (Tav ' Te ^ T0 *? Trdvra dyadols Oeols, ot
Teeo? fiev ypdcpetv ifiol avve^oopijaav, iVa)? Be tjulv
/cat d\\?]\ov<; IBelv avy^wpyjaovaiv. &>? wpcorov
avTO/cpdrcop eyevbfxr\v clkwv? a)? Xaaciv ol Oeol,
zeal tovto clvtoOl* fcaTacpaves bv eveBe^eTO Tpo-
ttov €7rolrjaa' aTpaTevaa^ eirl tovs ftapfidpovs,
ifceiV7]<; /jloi yevo/jLevrjs Tpipaqvov t% o-TpaTelas,

1 Hertlein 38.

2 twv Bidez adds, tyvxpbv twu MSS., Hertlein, who suspects
corruption ; ^vxw&v iraQwv Papadopoulos MSS. XY.

3 &K(av £ycv6fXT)u Hertlein, from Parisinus 2755.

4 avro?s tl MSS. ; oifToTs Hertlein ; avr60i Capps.

1 Cf. Oration 1. 3d, Vol. 1.

20

TO MAXIMUS, THE PHILOSOPHER

and the latter implacably in the case of the wicked
for their regeneration, is, as I am convinced, a task
that calls for no slight natural endowment and
virtue. I pray that you may ever hold fast to
these ambitions and may adapt them both solely to
what is fair and honourable. 1 Not without reason
did the most eloquent of the ancient writers believe
that this is the end and aim set for all the virtues.
May you continue in health and happiness as long
as possible, my well-beloved and most dear brother !

8

To Maximus, the philosopher 2

Everything crowds into my mind at once and 3 , 61
chokes my utterance, as one thought refuses to let be°r em "
another precede it, whether you please to class such £j°™
symptoms among psychic troubles, or to give them (Ntab)
some other name. But let me arrange what I have
to tell in chronological order, though not till I have
first offered thanks to the all-merciful gods, who at
this present have permitted me to write, and will
also perhaps permit us to see one another. Directly
after I had been made Emperor — against my will,
as the gods know ; and this I made evident then and
there in every way possible, — I led the army against
the barbarians. 3 That expedition lasted for three

2 The theurgist. His life was written by Eunapius, Lives
of the Sophists and Philosophers. Maximus was at Ephesus ;
Julian's headquarters were at Naissa, where he had received
news of the death of Constantius, November 3rd, 361. Schwa ra
dates this letter October or November.

3 i.e. when he recrossed the Rhine in 360, For this
campaign, see Ammianus 20, 10.

21

THE LETTERS OF JULIAN

C erravieov et9 tou? TaXariteovs alyiaXovs 1 e7reerte6-
irovv teal rwv i/eeWev rj/eovreov dveirvvOavoLii^v, lit)
779 <f>iX6cro(f)0<;, fjurj t/9 er%oXacrrifeb<; r) rpi&coviov rj
y\aviBiov ef>opa)v tearrjpev. eVel Be Trepl rbv Bt-
erevria)va 2 r)V ttoXl^vt)' 6 Be vvv early 4, dveiXrjjjL/nevT],
rrdXai Be LieydXrj re rjv teal rroXvreXeaLv iepol?
e/ce/coa/jLrjTO, teal relyei teaprepw teal rrpoereri rrj
epvcrei rov*va)plov irepiOel yap avrb 6 Aovftis
7TOTayu.o9* v) oe werirep ev OaXdrry irerpcbhr)? dicpa
dvecrrrjfeev, a/3aro9 oXiyov Beco §dvai teal avrols
D opvieri, 7rXrjv oera 6 7rorafib<; avrrjv rrepippeeov
eoerirep rivas alyiaXovs e%ei irpo/eeiLievovs' ravrt)?
rrXrjcriov tt}9 iroXea)? dir^vr^ae tevviteos 779 dvr)p,
eyaov rpifiwva ical fiaterrjpLav. rovrov iroppayQev
deaadfjbevos ovBev aXXo 5 vireXaftov rj ere, irXr^aiov
be rjBrj rrpocricbv rrapa gov irdvrcos Tjtceiv avrbv
evofii^ov. outo9 6 B* dvrjp eplXo? {Lev, rjrrwv 7 Be
t^9 7rpoo-$o/c(OLievr]<; eXiriBo^. ev /nev Brj roiovrov
ovap eyeverb fioi. jiera rovro Be rravrax; 8 wlltjv
415 ere ttoXvtt pay jiovrjaavra rd tear e/.ie Tr)$ f EAAaSo9
eterbs ovBa/jicos evptfaetv. 9 terra) Zev<;, terra) Lieyas
"HXios, terra) 'K0r)va<; tepdros teal irdvre^ Oeol teal
irdaai, 7TW9 tearieov errl rovs 'lXXvpiovs dirb ra>v
KeXra3v erpefxov virep gov. teal eirvvOavoLL^v rwv

1 Schwarz suggests ffraOixovs because of the strange use of
ayia\6s, "beach," for the bank of a river.

2 Btaevrlcova X, BixevTioova Parisinus, Hertlein. %v Schwarz
adds.

3 KoXixvt] Cobet, iroXixviov MSS., Hertlein.

4 U ion vvv X. * obUva &\\ov XY. 6 &<pOr) 5e XV.

7 J5tt«i' XY, %ttov Parisinus, Hertlein.

8 irdvrocs Parisinus omits, followed by Hertlein.

9 evpeB^vat Hertlein.

22

TO MAXIMUS, THE PHILOSOPHER

months, and when I returned to the shores of Gaul, I
was ever on the watch and kept enquiring from all
who came from that quarter whether any philosopher
or any scholar wearing a philosopher's cloak or a
soldier's tunic had arrived there. Then I approached
Besontio. 1 It is a little town that has lately been
restored, but in ancient times it was a large city
adorned with costly temples, and was fortified by a
strong wall and further by the nature of the place ;
for it is encircled by the river Doubis. 2 It rises up
like a rocky cliff in the sea, inaccessible, I might
almost say, to the very birds, except in those places
where the river as it flows round it throws out what
one may call beaches, that lie in front of it. Near
this city there came to meet me a certain man who
looked like a Cynic with his long cloak and staff.
When I first caught sight of him in the distance, I
imagined that he was none other than yourself.
And when I came nearer to him I thought that he
had surely come from you. The man was in fact
a friend of mine though he fell short of what I
hoped and expected. This then was one vain dream
I had ! And afterwards I thought that, because you
were busied with my affairs, I should certainly find
you nowhere outside of Greece. Zeus be my witness
and great Helios, mighty Athene and all the gods and
goddesses, how on my way down to Illyricum from
Gaul 3 I trembled for your safety ! Also I kept

1 Cf. Ammianus 20. 10, per Besontionem Viennam hie-
maturus abscessit. Besontio or Vesontio (Besancon), the
capital of the Sequani, is described in much the same language
by Caesar, Gallic War 1. 38.

2 Doubs.

8 Ammianus 21. 7, Zosimus 3. 10 describe this march.

23

THE LETTERS OF JULIAN

6ewv (at»To? fiep ov toX/jlcov ov yap virefievov ovre
IBeiv toiovtov ovre dfcovaai ovBev, olov dv tis vire-

B \a/3e BvvaaOai TrjviKavra irepl ae yiyveaOat,, eVe-
rpeirov Be aXXois), oi Oeol Be Tapa%d$ p,ev rivas
eaeaOat irepl ae Trepifyavcos 1 iBijXovv, ovBev /mevroi
Beivbv ovBe eh epyov ra>v aOecov 2 PovXevfxdrwv.

'A\\' opa? on, fieydXa /cal 7roXXa irapeBpa\xov.
/judXiard ae irvOeaOat a%iov, 7rco? p,ev dOpocos rr)?
eTTufiaveias yaOo/meOa tmv Oecop, riva Be rpoirov to
togovtov twv €7rLj3ov\Q)v irXijdo^ BiaTrefyevyafiev ,
KTeivavres ovBeva, ^prf/mara ovBevb? d<f)eX6fiepoi,

C fyvXa^dfxevoi Be \xbvov ov<; eXa/xpavofxev eV avro-
<j)(opq). ravra /nev ovv lctcd? ov ypdefreiv, dXXa
(ppd^eiv XPV> olfiat, Be ae kcl\ fidXa rjBecos irevae-
a6ai. 0pr)o~/cevo/jL€V tou? Oeovs dvacfravBov, real to
ir\r)6o$ tov avy/careXOovTOS /jloi arparo7reBov Oeo-
aeffes eariv. rj/ieh cfiavepcos povOvrov/Aev. dire-
BcD/ca/iev Tot? Oeoh ^apiari/pia 3 e/caroLifias ttoX-

D Xa?. e/ie KeXevovaiv ol Oeol rd irdvTa dyveveiv
eh Bvva/xiv, fcal ireLOoLial ye teal irpodv/iw^ avroh'
fieydXov? yap Kaprrov^ twv ttovcov diroBcbaeiv
(paatv, rjv /jltj paOv/icoLiev. r/Xde 7r/)o? rjfias Et»a-

ypios.* tov nap* rj/uitv

Ti/Jbcofxevov 6eoV' b

IloWa yovv c/rep^eraC /jloi 7r/)o? tovtois, dXXa
XPV Ta/iievaaaOai Tiva Kal rfj irapovala rfj afj.

1 (pavepus XY. 2 a9ecov Asmus, adta^ioiv MSB., Hertlein.

3 After x a P l<rr 'hp ia XY have ire pi yfxwv.

4 In Hertlein the letter ends at Evdypios. In XY (Papado-
poulos) a lacuna of about 82 letters follows.

6 A lacuna follows in XY.

24

TO MAXIMUM THE PHILOSOPHER

enquiring of the gods — not that I ventured to do this
myself, for I could not endure to see or hear any-
thing so terrible as one, might have supposed would
be happening to you at that time, but I entrusted
the task to others ; and the gods did indeed show
clearly that certain troubles would befal you, nothing
terrible however, nor to indicate that impious
counsels would be carried out. 1

But you see that I have passed over many im-
portant events. Above all, it is right that you
should learn how I became all at once conscious of
the very presence of the gods, and in what manner
I escaped the multitude of those who plotted against
me, though I put no man to death, deprived no man
of his property, and only imprisoned those whom I
caught red-handed. All this, however, I ought per-
haps to tell you rather than write it, but 1 think
you will be very glad to be informed of it. IS
worship the gods openly, and the whole mass of the
troops who are returning with me worship the gods. 2
I sacrifice oxen in public. I have offered to the
gods many hecatombs as thank-offerings. The gods
command me to restore their worship in its utmost
purity, and I obey them, yes, and with a good will.
For they promise me great rewards for my labours,
if only I am not remiss. Evagrius 3 has joined me^
... of the god whom we honour. . . .

Many things occur to my mind, besides what I
have written, but I must store up certain matters
to tell you when you are with me. Come here,

1 Julian's friends in the East were in danger after his
quarrel with Constantius.

2 Cf. Libanius, Oration 18. 114,

3 Cf. Letter 25, To Evagrius.

25

THE LETTERS OF JULIAN

Bevpo ovv, tovs 6eov$ aoi, rrjv ra^o'Tyjv, elre Bvo
€lt€ TrXeioai ^prjadfievo^ o^iqpLaGiv. direaTeiXa
Be icaX Bvo tcov irKTrordrcov vwrjpeTcov, oiv 6 fiev
eh &XP 1 tov o-TpaTOireBov irapairepj^ei ae' erepos
Be ei-eXrjXvOevai ae koX r\K.eiv 77877 /jbrjvvaei' irore-
pov he xjito TTorepov yeviaOac OeXew clvtos Tot?
veavianois ar)jjbi]vov. 1

'lovXiavp 6ei<p 2

382 T^'t/;? a>pa<; vv/crbs dpyp V&VW > ovk eywv ovBe
B tov vTToypdijrovTa 3 Bid to irdvTa^ aayo\ov<$
elvaiy fjbokis ta^vaa Trpb? ae tclvtci ypdyjrai.
^odfiev Bid tou? Oeovs eXevOepcoOevTe? tov iraOelv
tf Bpdaai to, dvrjiceaTa' /xdpTvq Be 6 "HXto?, op
fxaXicTTa irdvTwv iiceTevaa avvdpaaOai /jlol, koX
6 fiaaiXevs Zev$, &>? ovirdiTroTe rjv^d/injv diroKTel-
vcu KcovaTavTiov, fiaXXov Be d7n)v£d/j,r}v. tl ovv
rjXOov ; eireiBr) /jlol 01 Oeol BiapprjBrjv etceXevaav,
acoTrjpiav puev iTrayyeXXofievoi ireiBopbevw, fievovTi
C Be b /jLrjBels Oecov Troitfaeiev dXXax; Te oti kcu

1 iroWa cri]fxr]vov restored from XY, not in

Hertlein.

2 Hertlein 13 ; after Qeiy X adds out ov.

3 Hertlein suggests, MSS. imoyp&tyovTa.

1 Maximus did not join Julian at Naissa, but, as Eunapius
relates in his Life of Chrysanthius, p. 55 * (Wright), he
lingered at Ephesus in the vain attempt to secure favourable
omens for the journey, and finally joined Julian at Constanti-

26

TO HIS UNCLE JULIAN

then, in the name of the gods, as quickly as you
can, and use two or more public carriages. More-
over, I have sent two of my most trusted servants,
one of whom will escort you as far as my head-
quarters; the other will inform me that you have
set out and will forthwith arrive. Do you yourself
tell the youths which of them you wish to under-
take which of these tasks. 1

9

To his Uncle Julian 2

The third hour of the night has just begun, and 361
as I have no secretary to dictate to because they Govern.
are all occupied, I have with difficulty made the '>eror
effort to write this to you myself. I am alive, by Decem-
the grace of the gods, and have been freed from the £ er
necessity of either suffering or inflicting irreparable Naissa
ill. 3 But the Sun, whom of all the gods I besought (Ni8h)
most earnestly to assist me, and sovereign Zeus also,
bear me witness that never for a moment did I wish
to slay Constantius, but rather I wished the contrary.
Why then did I come ? Because the gods expressly
ordered me, 4 and promised me safety if I obeyed
them, but if I stayed, what I pray no god may do to
me ! Furthermore I came because, having been de-

nople early in 362 ; cf. Eunapius, Life of Aedesius, pp.
440 foil.

2 For Count Julian, see Introduction.

8 A proverbial phrase ; cf. Letter to Nilus, p. 159. The
sudden death of Constantius had simplified Julian's course.

4 Cf. Vol. 3, Letter to the Athenians 284b-285d, for Julian's
own account of the mutiny against Constantius and the sign
given by the gods.

27

THE LETTERS OF JULIAN

TroXepuo? a7ro$€i%0eU w/jltjv $>o(Sr)(jai /novov /cal
eh ofiiXias r)%eiv eirieLKecrrepa^ tcl it pay jjuara' el
Be fid^y tcpideirj, rfj ivyr) ra irdvra /cal roi? Oeol<;
eTrirpe^jra^ irepipieveiv oirep av avrojv rfj cpcXav-
Qpwnia Bo^y.

10

'lovXiavbs JLv0r)pi(p 1

Zwfiev V7rb ro)v 6eo)V acoOevTes' vrrep e/xov Be
avrois Bve ra. yapiG7r)pia. Qvaeis Be ov% virep
evbs dvBpos, aXx virep tov kolvov twv 'EXXrjvcov.
el Be aoi a^oXr) /cal p>e\pi tt}<; K.a)varavTLVov
TToXeax; Bia/3f}vai, Tifir](Tai/.i7jv av ov/c oXiyov tt]V
arjv evTW)(iav.

11

'lovXiavbs Aeovrio) 2

389 'O Xoyo7roibs 6 Sovpios wra elirev avQ punrot^

B ocfrOaX/Licov diriaroTepa. tovtw B' eirl aov ttjv

evavilav eyw yvco/JLrjv eyoo' TriaTorepa yap earl

/jloi to, wra rcov ocfrOaXficov. ov yap, eliroje elBbv

ere Be/cd/as, ovrax; av eiriaTevaa rol<; ocfrOaXfiols,

1 Hertlein 69. 2 Hertlein 22.

1 An Armenian eunuch, a pagan who had been kidnapped,
sold into slavery, and finally attained to the office of court
chamberlain and confidential adviser to Constans and
Julian ; see Ammianus 16. 7. 4. He was employed by
Julian in Gaul as a trusted messenger to Constantius at
Milan ; Ammianus 20. 8. 19.

• 28

TO LEONTIUS

clared a public enemy, I meant to frighten him
merely, and that our quarrel should result in inter-
course on more friendly terms ; but if we should
have to decide the issue by battle, I meant to entrust
the whole to Fortune and to the gods, and so await
whatever their clemency might decide.

10

ToEutherius 1

I am alive, and have been saved by the gods. 3t>i
Therefore offer sacrifices to them on my behalf, as Decem-
thank-offerings. Your sacrifice will be not for one 5 e r r jf
man only, but for the whole body of Hellenes. 2 If f^lsK)
you have time to travel as far as Constantinople I
shall feel myself highly honoured by your presence.

11

To Leontius

The Thurian historian 3 said that men's ears are 361
less to be trusted than their eyes. 4 But in your Naissa
case I hold the opposite opinion from this, since 2?"^
here my ears are more trustworthy than my eyes, stanti-
For not if I had seen you ten times would 1 have
trusted my eyes as I now trust my ears, instructed

2 In the fourth century this word has lost some of its
national meaning, and is used of pagans as opposed to
Christians, especially by Julian. The sophists of that period
called themselves and all students of rhetoric " Hellenes."

3 Herodotus.

4 Herodotus 1. 8; cf. Julian Oration 1. 37c, and 4. 14f>i>.

29

THE LETTERS OF JULIAN

&)9 vvv rah d/coals Triarevco rat? ifjuavrov, trap*
avBpbs ouSa/ico? oXov re yjrevBeadai BeBtBay/iepos,
on iravra avqp a>v avrbs aeavrov fcpeiTToov el
irepl to pegai, cj)it)(Tlv r 'OfjL7)po<;, %eoo-t Te ^a\ Troaiv.

€7TLTp6yjraVT6^ OVP GOV T7]P TCOP 07rX(OP "^prjCLV

aTTeareikapLev re irapoirXlap, tjtls * tols 7re£bi?
dpp,oTT€L' 2 ey/caTeXegafiep re ae tw tcop ol/celcop
avvTayp,aTi?

12

MaftyLtft) (piXoaocfxp 4

383 'AXelfapBpop fxev top M.a/ceB6pa to?9 'Ofitjpov
Troirjuaaip ecpvirpcorreLP Aoyo?, iva Br] /cal pv/crcop
/cat fied rj/iepap avrov rol<$ 7roXe/Ai/coL<; o/mXj)
avpO^puaiP' r)/j,€L<; Be gov Tat? eiriGTokal^ cbenrep
7raicoploL<; rial (frapfidfcois crvy/caOevBo/xep, /ca\ ov
B BiaXeLTTop-ep ipTvyxdpopres del /caOdwep peapals
ere /cal Trpcorop eh xelpa<; rj/covcrais. elirep ovp
edeXeis tj/jlip eiKova t?}? 0-779 irapovcrias rrjp ep
roU ypafi/xaaLP ofiiXiap irpo%epelp, ypdfye /cal fir)
Xrjye avpexoos tovto irpaTTcap' /xaXXov Be rj/ce
<tvp deols, epOvfiovfiepos a>? r)p,lp y' e&>? dp airy?

1 Hertlein suggests, MSS. $1 re*s.

2 MSS. add Kovcporspa 8e iariu avrr] rrjs twu lirtriwv deleted
by Wyttenbach, Hertlein brackets.

3 MSS. add yivovrai 5e air}) tui> SirXocpoprjadi'Tcci' ovroi Ka\
aTpaTev<raij.evwv deleted by Wyttenbach, Hertlein brackets.

* Hertlein 15.

1 An echo of Demosthenes, Olynthiac 2. 17.
30

TO THE PHILOSOPHER MAXIM US

as I have been by a man who is in no wise capable
of speaking falsely, 1 that, while in all respects you
show yourself a man, you surpass yourself 2 in your
achievements "with hand and foot," as Homer says. 3
I therefore entrust you with the employment of
arms, and have despatched to you a complete suit
of armour such as is adapted for the infantry. More-
over I have enrolled you in my household corps. 4

12

To the philosopher Maximus

There is a tradition 5 that Alexander of Macedon End of
used to sleep with Homer's poems under his pillow, earijTin
in order that by night as well as by day he might 362
busy himself with his martial writings. But I sleep con-
with your letters as though they were healing drugs Jjjjj*
of some sort, and I do not cease to read them con-
stantly as though they were newly written and had
only just come into my hands. Therefore if you are
willing to furnish me with intercourse by means of
letters, as a semblance of your own society, write,
and do not cease to do so continually. Or rather
come, 6 with heaven's help, and consider that while

2 Cf. Julian, Oration 7. 235b, Letter to Themistius 264d,
Caesars 309d,327c.

3 Odyssey 8. 148 ; the phrase is there used of the athletic
sports of the Phaeacians.

* i. e. the protectores domestici ; cf. Symmachus, Letter 67.
In C.I.L. III. 5670a (Dessau 774), a Leontius is mentioned as
praepositus militum auxiliarium in 370 a.d.

6 Plutarch, Alexander 12.

8 Ammianus 22. 7. 3 describes Julian's effusive greeting of
Maximus, for which he interrupted a meeting of the Senate.

3 1

THE LETTERS OF JULIAN

OuS' OTl ^CO/jL€V €L7T6iV 6CTTIV, €i fX7] OCTOV TOt? TTCLpa

gov ypafyofjievoLS evTvyelv ejjeariv.

13
( Epp,oyevei an -ovn apX<P AlyvirTOV 1

389 A09 fioi tl Kara tovs fieXi/crcis 2 elirelv pifropas,
D *fl Trap* eXirlBa aeawapuevo^ iyco, co irap ekirlBa^ 3

afC7)KO(*)<;, on Biaire^evya^ ttjv TpucefyaXov vBpav,
ovti fia Ala top dBeXcpov (prj/nt, K.oovo~tclvtiov
aX\? ifcelvos fiev rjv olos rjv aWa tcl irepl avTOV
drjpla iraaiv eirocfiOaX/MwvTa, a kclkgIvov eiroiei,
%a\€7r(i)T€pov, ovBe to kclQ* eavTov iravTairaaL

390 irpaov, el kcl\ eBotcei iroWol^ tolovtos. e/cetvcp
/j.ev ovv, e7T€iSr) p,a/capLTr)s eyeveTO, Kovcf>rj yr),
KaOdirep XeyeTar tovtovs Be dBifccos fiev tl iradelv
ovtc av eOekoifXLy 1'o~tg) Zevv e7reiBrj Be avTois
eiraviaTavTai iroWol KaTijyopoi, BacatjTiipiov
aTTOtcefcXijpcoTai. av Be, a> cfilXe, irdpei, /col irapa

B Bvvajiiv eTTei^d^TL' QedaaaOai yap ae iraXai Te
ev-^ojiat vrj tov<; Oeovs, /cal vvv evjxeveaTaTa otl
Bieo-codTjs a/cr]KO(0<;, rjiceiv Trapa/ceXevofiai.

1 Hertlein 23.

2 ixtiAixiovs ? Cumont suggests.

3 Asmus suggests iKiriSa ere.

1 Hermogenes had been Prefect of Egypt before 328, since
his name does not occur in the list of prefects after that year,
which is extant complete.

32

TO HERMOGENES

you care away I cannot be said to be alive, except in
so far as 1 am able to read what you have written.

13

To Hermogenes, formerly Prefect of Egypt 1

Suffer me to say, in the language of the poetical 3ci
rhetoricians, O how little hope had I of safety ! O ber?" 1 "
how little hope had I of hearing that you had ? TOm
escaped the three-headed hydra! Zeus be my wit- stanti-
ness that I do not mean my brother Constantius 2 — n01 ' le
nay, he was what he was — but the wild beasts who
surrounded him and cast their baleful eyes on all
men ; for they made him even harsher than he was
by nature, though on his own account he was by no
means of a mild disposition, although he seemed so
to many. But since he is now one of the blessed
dead, may the earth lie lightly on him, as the saying
is ! Nor should I wish, Zeus be my witness, that
these others should be punished unjustly ; but since
many accusers are rising up against them, I have
appointed a court 3 to judge them. Do you, my
friend, come hither, and hasten, even if it task your
strength. For, by the gods, 1 have long desired to
see you, and, now that I have learned to my great
joy that you are safe and sound, I bid you come.

2 Cf. for Julian's attitude to Constantius, Misopogon 357b.

3 The special commission appointed by Julian to try his
enemies sat at Chalcedon in Dec. 361. Its work is described
by Ammianus 22. 3; Libanius, Oration 18. 152. Among the
judges were Mamertinus the rhetorician and Nevitta the
Goth, who were the Consuls designate for 362, and Sallust.

33

VOL. III. D

THE LETTERS OF JULIAN

14

Tlpoaipeaiw 1

373 Tt Be ov/c ep,eXXov eyco UpoaipeaLov top /caXbv
D irpoaayopevetv, dvBpa iiracpievra rot? veois Xoyovs,

wairep ol irorafjiol to?? TreBiois lira^iao-i ra pev-
fiara, tcai ^rfkovvra, top Uepi/cXea Kara tovs

374 Xoyou? e^co rod o-vvrapdrreLV zeal ^vy/cv/cav ttjv
'JLXXdBa ; Oavfid^etv B' ov ^prj tt)V Aa/ccovifcrjv el
7rpo? <re /3pa%vXoyiap e/LUfirjadfjLrjv. vplv yap
irpeirei toZ? ao<pOL<; fiaicpovs irdvv teal p,eydXov<;
Troieladai Xoyovs, rj/Jblv Be dpicel teal ra ftpayka
7T/)o? vjjlcls. iG0i Brjrd /jlol ttoXXcl iravTayoOev
kvkXw irpdyfiara eirippelv. ttj? kclOoBov ra?
clItIccs, el p,ev laroplav ypd-tyeis, 2 d/cpu/BeardTa

B dirayyeXco croi, Bovs ra? eiriaroXd^ diroBei^ei,^
eyypd<f)ov<;' el 8' eyvwrcas rats /neXerai^ teal rols
yv/nvdafzaaiv el? re'Xo? a^pi yrjpcos irpoaKaprepelv,
ovBev tV&)? fiov TrjV aMOTrrjV ixefx^rr}.

15

401

B Koiixw? fxev ciiraai rocs ottomtovv vtto tou p,a/ca-
pirov Kcovaraprlov ire^vyaBevfievoL^ eve/cev r?}?

1 Hertlein 2. 2 Cobet, ypdtyets MSS. Hertlein.

3 Hertlein 31.

1 The Armenian sophist, a Christian, who taught at
Athens. For his Life see Eunapius, Lives of the Sophists and
Philosophers, pp. 477-515 (Wright). See Introduction.

a Aristophanes, Acharnians 681, twe>cvKa. ry]v 'EWdSa.

34

TO BISHOP AETIUS

14

To Prohaeresius 1

Why should I not address the excellent Pro- End of

haeresius, a man who has poured forth his eloquence eJJriy° r

on the young as rivers pour their floods over the i" 3C2)

plain ; who rivals Pericles in his discourses, except C on- U

that he does not agitate and embroil Greece ? 2 rtanti-

HOT") 16

But you must not be surprised that I have imitated
Spartan brevity in writing to you. For though it
becomes sages like you to compose very long and
impressive discourses, from me to you even a few
words are enough. Moreover you must know that
from all quarters at once I am inundated by affairs.
As for the causes of my return, 3 if you are going
to write an historical account I will make a very
precise report for you, and will hand over to you the
letters, 4 as written evidence. But if you have re-
solved to devote your energies to the last, till old
age, 5 to your rhetorical studies and exercises, you
will perhaps not reproach me for my silence.

15

To Bishop Aetius 6

I have remitted their sentence of exile for all in 362 Jan.
common who were banished in whatever fashion by q™™
Constantius of blessed memory, on account of the rtantl.

J nople

3 i. e. from Gaul, when he marched against the Emperor
Constantius, in 961. This letter was probably written after
his triumphal entry into Constantinople on December 11th.

4 For the correspondence between Julian and Constantius
cf. Ammianus Marcellinus 20. 8. 5.

6 Prohaeresius was already in the late eighties.
6 See Introduction under Aetius.

35
d2

THE LETTERS OF JULIAN

C tcov TaXfkaiwv dirovolas dvfjKa ttjv (pvytfv, aol x
Be ovk dvijjfjii fiovov, dWd yap Kal iraXaids
yvooaeoos re /cal avvr\9eia<$ pLep^vrjiievos d(piKea6ai
TrpoTpeTrco /j,i%pt,<} rj/icov. XPV°~y ^ o^/xaTt, Btj-
fioaicp nexP L T °v vt paroireBov rod e/xov teal evl
TTapiTTTrw.

16

fdeoBcopcp dpxiepel. 2

Ae^dfjuevos aov tt)v eirLaroXrjV Tjadrjv fiev, o>?
el/cos' Tb yap ovk e/xeXXov dvBpa eralpov ep-ol /cal
(j)i\a)V (piXrarov acov elvai irvvOavofxevos ; ax; Be
/cal d^eXwv rbv eiriKeijxevov Beajxbv eirrjeiv ivoX-
Xd/cis, ovk av iyo) 7rapaarrjaai tw Xoycp BvvaLfJurjv,
t/? Kal ottolos iyevofxrjv' yaXrjvrjs efXTrLirXafievos
Kal Ov/jLrjBias, wairep eiKova riva rod yevvaiov aov
Kadopcov rpoirov tt)v iiriarToXrjv i)aira^6fjLr]v'
virep f}<; rd fiev KaOeKaara ypd<f>eiv fiaKpov av
etrj Kal irepLTTrj^ laws dBoXeax^ ovk efft>. a
S' ovv eirrjveaa Biafapovrco*;, ravra elirelv ovk av
OKVijaatfii' irp&TOV fjuev, on rrjv 3 irapoivlav fjv
eh u/ia? 4 o tt)? 'EXXdBos 5 rjye/xoDV TreirapQjvrjKev,
el ye rbv tolovtov rjye/Aova XPV xaXelv dXXci firj
Tvpavvov, ovttco /3apeco<; 6 r/veyKas, ovBev rjyov-

1 ao\ Hertlein suggests, ae MSS.

2 Papadopoulos 3* in Rhcinuches Museum 42. 1887 ; not in
Hertlein.

3 rr\v irapotvlav — Nepwv is quoted by Suidas, Musonws ; he
omits ft ye-rvpavvov. Hertlein, who gives this extract as
frag. 3, follows Suidas.

* Tinas MS., ifxas Maas, see Introduction under Theodoras.
5 Asnms suggests 'EWrjo-irSi'Tov, but this is too violent a
change.

36

TO THE HIGH-PRIEST THEODORUS

folly of the Galilaeans. 1 But in your case, I not
only remit your exile, but also, since I am mindful
of our old acquaintance and intercourse, I invite you
to come to me. You will use a public conveyance 2
as far as my headquarters, and one extra horse.

16

To the High-priest Theodorus 3

When I received your letter I was delighted, of 362 Jan.
course. How could I feel otherwise on learning Jf r 3 |J?
that my comrade and dearest friend is safe ? And From
when I had removed the fastening from it and stanti-
perused it many times, I cannot convey to you in n °P le -
words my feelings and state of mind. I was filled
with serenity and felicity and welcomed the letter
as though I beheld in it an image, so to speak, of
your noble disposition. To try to answer it point
by point would take too long and perhaps I could
not avoid excessive garrulity ; but at any rate I shall
not hesitate to say what it was that I especially
approved. In the first place, the fact that the
insolent behaviour to you of the Governor of Greece,
if indeed a man of that sort can be called a Governor
and not a tyrant, did not provoke your resentment,

1 Julian always scoffed at the disputes of the Arians with
the various other sects of the Church.

2 i. e. he was given the privilege of using an official
carriage, provided by the state.

8 For the question of the authenticity of this letter see
Introduction, on Theodorus.

6 MS. oura BaOews, Weil ovtw aradepws, Hercher, Hertlein
otiroi Bapews, Papadopoulos otirrw j8a/)eci>s.

37

THE LETTERS OF JULIAN

fievos tovtcdv eh o~e yeyovevai. to ye /xr^v rfj
iroXei /3o7}0e?v erceivr) fiovXeaOai /cal irpoBvpLelodat,
irepl rjv eiroirjcra) Ta$ BiaTpiftds, evapyes x eari
(f)i\oa6<fiov yvco/ji7}<; 2 Te/c/jLrjpi,ov' ware jxol Botcel
to fxev irpoTepov Hcofcpdrei irpocnjiceiv, to BevTepov
Be, ol/xai, M.ovo-a)VL(p' e/cetvos fiev yap e<f>7), oti
jjly] Be\xiTov avBpa cnrovBalov 77730? tou twv
yeipbvodv real ^avXcov /3Xa/3r)vai, 6 Be ewefieXeTo
Fvdpcov 3 7)viKa^ 4>evyeiv clvtov eVeVaTTe Ne/)&>i>.
tclvtcl iyco t?}? eTTiaToXrjs t?}? 0-77? eTraiveaas, to
TpiTOV ovk olBa ovTiva Tpoirov diro8et;opai'
ypd(f)€i<; yap /ceXevcov arj/nalveiv 6 ti av /jlol irapa
fieXos irpaTTeiv avTos i) Xeyeiv Bo/cfjs' iyco Be,
otl fiev irXeov efiavTW vvv rj ao\ tmv tolovtcov
Belv v7ro\ap,/3dv(o irapaivkaewv, iroXXa, eywv
elirelv, e\ avOis dva^aXov/nai. to puev ovv aLTt]p,a
TW)(pv ovBe aol irpoo-yj/cei' irepieaTL 5 ydp aoi
teal o-%oXi], /cal (j)vaea)^ e^€*9 ev, /cat <f>iXoaocf)Las
epa<;, elirep ti? aXXos TOiV ircoiroTe. Tpia Be dfia
TavTa ^vveXOovTa tfp/cecrev diTo$r\vai tov 'Ajul^l-
ova tt}? TTaXaias pLovaLfcf)? evpeTrjv, %p6vo<;,

1 ivapyU is omitted by Suidas in his quotation of the
passage.

2 tyvxrjs Suidas.

3 fiapwu Suidas, quoting from a faulty MS.

4 i]viKa Suidas ; MS. SinqviKa, not Julianic.

6 7repie<rrt — he6jjL*voi quoted from a more complete text by
Suidas, Amphion ; given by Hertlein as/rag. I ; rb pXv —
irpoa-fjKfi omitted by Papadopoulos Y.

38

TO THE HIGH-PRIEST THEODORUS

because you considered that none of these things
had to do with you. Then again, that you are
willing and eager to aid that city J in which you
had spent your time is a clear proof of the philo-
sophic mind ; so that in my opinion the former
course is worthy of Socrates, the latter, I should say,
of Musonius. For Socrates declared 2 that heaven
would not permit a righteous man to be harmed by
anyone inferior to him and worthless, while Musonius
concerned himself with the welfare of Gyara 3 when
Nero decreed his exile. These two points in your
letter I approve, but I am at a loss how to take the
third. For you write to urge me to warn you when-
ever I think that you yourself do or say anything
out of tune. For my part I could give you many
proofs that I believe myself to be more in need than
you are of such advice at the present time, but I will
put that off till later. However the request is
perhaps not even suitable for you to make ; for
you have abundant leisure, excellent natural gifts,
and you love philosophy as much as any man who
ever lived. And these three things combined
sufficed to make Amphion known as the inventor
of ancient music, namely, leisure, divine inspiration

1 We cannot identify this city. Theodorus may have
improved its water supply, which would give point to the
allusion to Musonius at Gyara below.

2 Plato, Apology 30d, Julian, Oration 2. 69b.

3 The Emperors banished offenders to this barren island,
one of the Cyclades. For the discovery of water there by
Musonius see Philostratus, Life of Apollonius 7. 16. The
Nero of Philostratus is an imaginary dialogue with Musonius
at Corinth, where he is supposed to have heen set by Nero to
dig the Corinthian canal ; Julian praises Musonius in Vol. 2,
To Thcmirfius 265c, d,

39

THE LETTERS OF JULIAN

6eov irvevjia, 1 epcos re 2 vfivcoBta<;' ovSe 3 yap r/
T&v opydvcov evSeia 7T/90? ravra rrefyvKev dvri-
rdrreaOai, dXXa Kal ravra paStco? av 6 rcov
rpLwv rovrcov [xero^o? e^evpoi. rj yap ov^i
rovrov avrov a/cof} TrapaBeSeyjieOa ov Ta?
apfiovias /jlovov, avrrjv Be eV avrals e^evpelv rr)v
Xvpav, elre Baifiovicorepa ^prjo-dfievov irrivoia,
elre rivl deia Boaei Bid riva av/n/jba^lav d/i^avov ;
Kal rcov rraXaicov oi irXelaroi rol<; rpicrl rovroL?
eoL/caai fidXiara rrpoaa-^6vre<; ovrc rrXao-ro^
(piXoo-ocprjaac, ovSevb? dXXov Beofievoi. ^prj ovv
<T6 irapiaraaOaL Kal Sid rS>v ernaroXcov rd
irpafcrea Kal rd /mr} irapaivelv ?//u^ 4 irpoOvfiw^'
opco/xev yap Kal rcov arparevofievcov ov rovs
elpiqvevovras GvpupLayLas Seo/jLevovs, rov$ irovov-
fievovs Be, oljxai, rep iroXefico, Kal rcov Kvftepvrjrcov
ovy^ oi ybi) rrXeovres rov<; rrXeovras rrapaKaXovcriv,
oi vavriXXofjuevoi Be rovs a^oXrjv ayovras. ovrcos
it; dp%r}<; BiKaiov ecfcdv)] rovs ax,oXr]v dyovras
rot? eirl rcov epycov dpuvveiv Kal rrapeardvai Kal
ro irpa/creov vcprjyeladaL, erreiSdv, olfiai, rd avrd
TTpeafievcocri. ravra Biavoov/uevov ae irpoa/jKei
rovO^ oirep dtjiois Trap ijficov eh ae yiveadai,
Bpdv, Kal el aoi (filXov, ravrl ^vvOoj/ieOa, Xv e^ft)
fxeVy o ri av puoi (paivTjraL rrepl rwv acov drrdvrcov,

1 deod Trvev/xa Suidas, Hertlein ; irvevfia 6ewv MSS. The
former is more Julianic.

2 re Suidas omits. After ufivadias Suidas gives eight verses
not found in the MSS.

8 ov5e — SeSpevoi Suidas quotes ; omitted by Papadopoulos
MSS. 4 rifxtv Buecheler adds.

40

TO THE HIGH-PRIEST THEODORUS

and a love of minstrelsy. 1 For not even the lack of
instruments avails to offset these gifts, but one who
had these three for his portion could easily invent
instruments also. Indeed, have we not received the
tradition by hearsay that this very Amphion invented
not only harmonies, but besides these the lyre itself,
by employing either an almost godlike intelligence
or some gift 2 of the gods in a sort of extraordinary
co-operation with them? And most of the great
ones of old seem to have attained to genuine philo-
sophy 3 by setting their hearts on these three things
above all, and not to have needed anything else.
Therefore it is you who ought to stand by me and
in your letters show your willingness to advise me
what I ought to do and what not. For we observe
in the case of soldiers that it is not those of them
who are at peace who need allies, but, I should say,
those who are hard pressed in war, and in the case
of pilots those who are not at sea do not call to their
aid those who are at sea, but those who are navigating
call on those who are at leisure. Thus it has from
the very first seemed right that men who are at
leisure should help and stand by those who are
occupied with tasks, and should suggest the right
course of action, that is whenever they represent
the same interests. It is well, then, that you should
bear this in mind and act towards me as you think I
should act towards you, and, if you like, let us make

1 Possibly an echo of the lost play of Euripides, Amphion
frag. 192 Nauck ; cf. Philostratus, Life of Apollonius 7. 34,
for a similar passage.

2 Apollo son of Zeus is said to have given the lyre to
Amphion.

3 An echo of Plato, Sophist 216c and Laws 642c ; cf. Julian,
Vol. 1, Oration 2. 82b, 92b.

4i

THE LETTERS OF JULIAN

7T/905 (T€ (TTj/jLaiVCD, 1 CTV Be CLvOiS 7T/30? €{jL€ 7T€pl TWV

e/juwv Xoycov /cat irpd^ewv' tclvttjs yap, olfxai, rr)?
aiioi(3r)s ovBev av rj/xlv yevocro KaXXiov. eppcofievov
ae 7] deia irpbvoia Bca^vXdtjac 7roXXol<; %p6voi<;
dBeXcpe iroOeivoTare. iBoifii ae Bid ra^ecov, o>?
€V%o/jlcu.

17

426 IloWa fiev ku\ dWa aoi fiaprvpel xal ttj?
iarpi/cfi<; re;^?79 els rd irpoira dvtjfcetv, real r)6ov<$
teal €7neLtC€ia<; teal Blov acocfrpoavvijs av/xcJHovcos

7T/0O? T7)V T6X^V V %X €iV > VVV ^ € 7TpOar)X0€ TO

B /ce<f>d\aiov rfj? fxaprvpias' ttjv roiv ^ AXe^avBpewv
ttoXlv diraiv iTTLCTTpefais eh aeavrov' roaovrov
avrfj /cevrpov wairep fieXiTTa eyrcaTaXeXoiTras. 3
etVoTO)?* AraXco? yap elpr\aQai /cal 'Ofirjprp Boicel to

EI? lt]Tpb<; dvrjp ttoXXcjv dvrd^io^ aXXcov.

av Be ovk larpb<; «7r\ak, dXXa Kal BiBdaKaXos
Tot? ftovXofAevois t^9 re-ftpf]?, ware a^eBbv o 7r/?o?
tou? ttoXXovs eiaiv ol larpol, tovto eVetrot? av.
C Xvei Be aoi rrjv (pvyrjv Kal rj TTpocfraais avrrj, real
fidXa XafiTTpws. el yap Bid Vecopyiov fieTearyjs

1 Weil ; MS. ifipevu.

2 Hertlein 45 ; apx^v T P^ * s added to the title in x-
y Wyttenlmch, Ka.TaKe\otTas iMSS. Hertlein.

1 Zeno had been exiled by George, the Arian bishop of
Alexandria, in 360. He was a friend and correspondent of

42

TO ZENO

this compact, that I am to point out to you what are
my views concerning all your affairs, and you in
return are to do the same for me concerning my
sayings and doings. Nothing, in my opinion, could
be more valuable for us than this reciprocity. May
divine Providence keep you in good health for long
to come, my well-beloved brother ! May I see you
soon, as I pray to do !

17

To Zeno 1

There is indeed abundant evidence of other kinds 362
that you have attained to the first rank in the art of From
medicine and that your morals, uprightness and tern- c°£-
perate life are in harmony with your professional skill, nopie
But now has been added the crowning evidence.
Though absent, you are winning to your cause the
whole city of Alexandria. So keen a sting, like a
bee's, have you left in her. 2 This is natural ; for I
think that Homer was right when he said " One
physician is worth many other men." 3 And you are
not simply a physician, but also a teacher of that art
for those who desire to learn, so that I might almost
say that what physicians are as compared with the
mass of men, you are, compared with other physicians.
This is the reason for putting an end to your exile,
and with very great distinction for yourself. For if
it was owing to George that you were removed

Libanius. George had been murdered by the mob on
December 24th, 361.

2 For this echo of Eupolis, a sophistic commonplace, cf.
Vol. 1. Oration 1. 33a.

3 Iliad 11. 51-4 ; in our texts the line begins lnjrpbs yap.

43

THE LETTERS OF JULIAN

•n}? *A\e^avBpeia<;, ov Biteaicos fi€T6crrr]<;, teal
SiKacorara av oirlaw teaTeXOot,?. kcitiOi, tqLvvv
iiriTifios teal to irporepov e\wv a^lwfJLa, teal
tj/jllv koivt) irap apL(f)OT€poi<; %dpi<; diro/eeiadco,
'AXe^avBpevai fiev Zrjvcova, crol Be diroBovaa ttjv
'AXegdvBpeiav.

18 1

450 .... tovO 1 orrrep vTrdpyei rot? %vXoi<;, ovte atjiov
B eo~TL vefieiv dvQpanrois ; v7TOfeela0co yap avOpwirov
lepcdavvris dvTeiXrjepOai tv)(ov ov/e afyov' ov y^prf
$>eLBeo-0ai fie^pi too-ovtov, fii^pis av eiriyvbvTes
co? 7rovr)p6<; Igti teal tt}? XetTovpyias avTov
eipgavTes to TrpoireTO)^ tcro)? irpoaTeOev ovofia
tov lepecos virevOvvov diroBei^w p.ev vftpet, teal
teoXdaei teal ^fita ; TavTa el /xev dyvoels, ovBe
C t&v aXXcov eoL/ea<z elbevai tl twv jieTpicov. eirel
aol irov fieTeaTiv ifATTetpLas oXcos tcov Btteabcov,
09 ov/e olaOa tl fiev lepevs, ti Be IBioott)*; ; irov Be
aoi /JLeTeaTL o-co(j)poavv7]<;, oanrep 2 rJKiaco tovtov,
(p teal dwtecov e%pf}v e^aviaTaaOat ; b aXo-yio~Tov z

1 Hertlein 62. The title is lost.

2 oairep for efrrep Reiske, Hertlein.

3 b at<rx ia " rov Hertlein suggests ; MSS. , Hertlein -rb
alffxp^v.

1 Julian writes as supreme pontiff, to whom a high-priest,
perhaps Theotlorus, had appealed for protection for a priest
who had been assaulted. There is no evidence that this
priest was the Pegasius of Letter 19, as Asmus thinks.

2 The first part of the letter with the title is lost.

44

TO AN OFFICIAL

from Alexandria, you were removed unjustly, and
it would be most just that you should return from
exile. Do you, therefore, return in all honour, and
in possession of your former dignity. And let the
favour that I bestow be credited to me by both
parties in common, since it restores Zeno to the
Alexandrians and Alexandria to you.

18

To an Official 1

. . . 2 is it not right to pay to human beings 362
this respect that we feel for things made of wood ? 3 Say™
For let us suppose that a man who has obtained the ]_, 2tn
office of priest is perhaps unworthy of it. Ought con-
we not to show forbearance until we have actually Jjjjjg 1 '
decided that he is wicked, and only then by ex-
cluding him from his official functions show that it
was the overhasty bestowal of the title of "priest"
that was subject to punishment by obloquy and
chastisement and a fine ? If you do not know this
you are not likely to have any proper sense at all of
what is fitting. What experience can you have of
the rights of men in general if you do not know the
difference between a priest and a layman ? And
what sort of self-control can you have when you
maltreated one at whose approach you ought to
have risen from your seat? For this is the most

3 i. e. images of the gods. In Vol. 2, Fragment of a Letter
297a, Julian says that we must respect priests no less than
the stones of which altars are made. There are several close
resemblances between these two pastoral letters. Reiske
translated t,vkois "trees," i. c. we allow them time to recover
before cutting them down.

45

THE LETTERS OF JULIAN

diravTcov kcli <toi fidXiaTa firjre irpbs 6eov$
/jLijre 777)09 dv6 pcoirovs eypv /caXcbs. ol pev tcqv
YaXCXaiwv tacos iiriaKoiroL ical irpeaftvTepoi
(TvytcaOi&vai aoi, real el purj Br)p,ocyia x Be e'/xe,
D XdOpa /cal ev t<£ olkw' Blol ere Be reTviTTai 6
lepevs' ov yap av rjXQev eVl ravrrfv 6 Trap' vp.lv
dp%iepev<; pbh Ala ttjv Bir^aiv. aX~)C €7reiBi] 001
irefyrjve puvOcoBrj ra Trap 'O pulped, tcov tov AiBvpuaiov
BeaTroTov xpr)crp,ct)v erraKOvaov, el croc (paveirj
TrdXai pev epyw vovOeTijcras fcaXcbs toW EiWrjvas,
vGTepov Be tou? ov 2 aa)(ppovovvTa<; BiBda/ccov rot?
Xoyois*

451 r '0o~o~oi e? dprjTr}pa<; aTaaOaXiyai vboio

^AOavaTcov pe'C.ova drrocficoXia, ical yepdecraiv
*AvTia ftovXevovcnv dBei<ji6eoiai XoyicrpLols,
OvfceO* oXrjv I3i6toio BieKTrepoooaiv aTapirov,
f OaaoL irep puaKapeaaiv eXcofirjcravTO Oeotaiv
B *Qv Kelvoi OeocreTTTOv eXov OepaTrr^iBa Tipa^v.

6 puev ovv debs ov tovs TVTTTovTas ovBe tovs v/3p[£-
ovTas, dXXa tov<; diroaTepovvTaq tcov Tipuwv elvai
(f>r)ai s deols e%0povs' 6 Be TVirTqaas lepoavXos av
elrj. eyeb tolvvv, eTreiBjyirep elpu KaTa puev tcl iraTpia
p,eya<; dp%iepev<;, eXa^ov Be vvv ical tov AiBvpalov
C Trpo(j)T)T€veiv, dirayopevw aoi Tpets TrepioBow; oe-

1 Sri/jLoaia Cobet, S-n/xoaius Hertlein, MSS.

2 ov Cobet adds.

a For the lacuna after elvai Spanheim suggests (prjeri.

46

TO AN OFFICIAL

disgraceful thing of all, and for it in the eyes of
gods and men alike you are peculiarly to blame.
Perhaps the bishops and elders of the Galilaeans sit
with you, though not in public because of me, yet
secretly and in the house; and the priest has actually
been beaten by your order, for otherwise your high-
priest would not, by Zeus, have come to make this
appeal. But since what happened in Homer 1 seems
to you merely mythical, listen to the oracular words
of the Lord of Didymus, 2 that you may see clearly
that, even as in bygone days he nobly exhorted the
Hellenes in very deed, so too in later times he
admonished the intemperate in these words : u Who-
soever with reckless mind works wickedness against
the priests of the deathless gods and plots against
their honours with plans that fear not the gods,
never shall he travel life's path to the end, seeing
that he has sinned against the blessed gods whose
honour and holy service those priests have in charge."
Thus, then, the god declares that those who even
deprive priests of their honours are detested by the
gods, not to mention those who beat and insult
them ! But a man who strikes a priest has com-
mitted sacrilege. Wherefore, since by the laws of
our fathers I am supreme pontiff, and moreover have
but now received the function of prophecy from the
god of Didymus, 3 I forbid you for three revolutions

1 Probably Julian refers to the wrong done to the priest
Chryses which was avenged by Apollo in Iliad 1.

2 Apollo. For this oracle cf. Vol. 2, Fragment of a Letter
297cd, where it is also quoted.

3 The oracle of the Didymaean Apollo was at Didyma,
Miletus, where an inscription on a column in honour of
.Julian has been discovered; cf. Bulletin dc eorrtBptmdtmet
hiilcniquc, 1877.

47

THE LETTERS OF JULIAN

Xrjvrjs firj roi tcdv eh lepta firjSev evo)(Xelv' el Se
ev tovto) to) XP° V( P 4><x>vei>Vt d^tos, eTriareikavTos
fioi tov t% 7ro\ea)? dpxcepeco<;, el 7rapaSe/crb<;
et?/9 riplvy ecravQis per a tcov Oecov ftovXevaopLai.
ravT7]p eyco aou rrjs TrpoTrereias eiriTidrjpui ^rjfilav.
Ta? Se e/c twv Oecov apa$ irakai \xev elcodeaav ol
iraXaiol Xeyecv (ecu ypdcpeiv, ov firjv ejnocye cfial-
D vercu /caXcos eyeiv ovSa/iov yap avrol Treiron^Kores
ol Oeol (palvovrac. koX aXXcos ev%cov elvai See
Siaicovovs ^a?. odev olfiai kclI avvev^ofiai croi
iroXXd Xiiraprjaavri tou9 Oeovs dheias rv^elv cov
eTTXrjjjbpLeXr^aa^.

19

Urjydcriov rjfiei? ouiror av irpoarjKapev pqhicos,
el fir) craepcos eireireiafxeOa, ore /cal irporepov elvai
Sokcov rcov TaXiXaicov eiricrK ottos ^TrLcrraro o~e-
fteadai koi jifiav tovs Oeovs. ov/c aicor)V eyco aou
ravra dirayyeXXco rcov 7T/)o? e^Opav ical cpiXlav
Xeyeiv elco06rcov, eirel xal ifiol irdvv SiereOpvXrjTO
to, roiavra irepl avrov, /cal vol fid tou? Oeovs
o)fjii]V ovrco %prjvat, paaelv avrov &)? ovSeva rcov
Trovyjpordrcov. eirel be /cXr]9eh eh to aTparoireBov

1 Hertlein 78 ; first published from Harleianus 5610 by
Henning in Hermes, 1875. The title is lost.

1 We do not know the name of this city and cannot identify
the official who is in disgrace.

48

TO A PRIEST

of the moon to meddle in anything that concerns a
priest. But if during this period you appear to be
worthy, and the high-priest of the city x so writes to
me, I will thereupon take counsel with the gods
whether you may be received by us once more.
This is the penalty that I award for your rash con-
duct. As for curses from the gods, men of old in
days of old used to utter them and write them, but
I do not think that this was well done ; for there
is no evidence at all that the gods themselves devised
those curses. And besides, we ought to be the
ministers of prayers, not curses. Therefore I believe
and join my prayers to yours that after earnest
supplication to the gods you may obtain pardon for
your errors.

19
To a Priest 2

1 should never have favoured Pegasius unhesi- 3(52 or
tatingly if I had not had clear proofs that even in •JJ'jjJj
former days, when he had the title of Bishop of the
Galilaeans, he was wise enough to revere and honour

the gods. This I do not report to you on hearsay
from men whose words are always adapted to their
personal dislikes and friendships, for much current
gossip of this sort about him has reached me, and
the gods know that I once thought I ought to detest
him above all other depraved persons. 3 But when I

2 Asmus is positive that this is the high-priest Theodorus,
but there is no evidence for this. He dates the letter from
Constantinople early in 362. Pegasius is otherwise unknown.

a i. e. Christians, whom Julian often calls Trovqpol, " de-
praved."

49

VOL. III. E

THE LETTERS OF JULIAN

vtto tov /la/capiTou Kcovo-tclvtlov TaVTTjV eVo-
pevofjirjv rr]v 6S6v, airo rrjs TpwdSos opdpov (3a6eo<$
SiavaaTas -qXdov eU to "Wlov irepl irXtfOovaav
dyopdv. 6 8e vir^vrrjae poi l kcu ^ovXofievcp ttjv
ttoXlv Icrropelv — r\v yap /jloi tovto irpoGy7)p,a tov
(f)OLrav eh ra lepd — irepirjyrjTrjs re eyevero koX
e^evdytjae fie iravTayov. a/cove tolvvv epya real
Xoyovs, dfi oov dv rt? eltcdaeiev ovk dyvco/^ova rd

7T/30? TOl>9 OeOVS CLVTOV.

r Hpwov ear iv "E/cto/jo?, ottov yaXicovs earrj/cev
dvhpids ev vat<r/e<p Ppaj^el. tovto) tov fieyav
avrearrjo-av 'A%AAea Kara to viraiBpov. el tov
toitov eOedaa), yvcopi£ei<; BrjirovOev o Xeyco. ttjv
fiev ovv lo-TopuaVy oV fjv 6 fieyas 'AxiXXev? dvTt-
TerayfjLevos clvtg) irdv to viratOpov /caTeiXrjcpev,
e^eaTL gov t&v 7repir}yr)T0)v dicoveiv. iyco Be
KCLTaXaftodv e/jLirvpow; eTi, puKpov Beco <f>dvai
Xa/jLirpovs eTL toi>? flcofjiovs /cal Xnrapa)? dXrjXifi-
fxevrjv ttjv tov "EtfTOyOo? elfcova, 7rpb$ Urjydaiov
dinBoiV <( Tl TavTa" ; elirov, "^IXieLS Ovovaiv" ;
dTTOireLpdyfievo^ rjpe/j,a, 7raJ? e^et yvcofir)*;' 6 Be
" Kat tI tovto citottov, dvBpa dyadov eavTcov
7roXlTr)v, coanep rjfieh" €<j)rj f " tov<; fidpTvpas, el
Oepcnrevovaiv^ ; rj /lev ovv el/coov ov% vyirj^' i) Be
TTpoaipeaL^ ev efcelvois e%ei a%o /xevrj Toh icaipoZs
do-Teia. ti Br) to fxerd tovto ; " BaoYo-a)yu.ei>,"
ecj}7]v } " eVl to T?J5 'I\ta$o? 'AOrjva? Te/Jbevos"

1 not Hertlein would add.

5°

TO A PRIEST

was summoned x to his headquarters by Constantius
of blessed memory I was travelling by this route,
and after rising at early dawn I came from Troas
to Ilios about the middle of the morning. Pegasius
came to meet me, as I wished to explore the city, —
this was my excuse for visiting the temples, — and
he was my guide and showed me all the sights. So
now let me tell you what he did and said, and from
it one may guess that he was not lacking in right
sentiments towards the gods.

Hector has a hero's shrine there and his bronze
statue stands in a tiny little temple. Opposite this
they have set up a figure of the great Achilles in the
unroofed court. If you have seen the spot you will
certainly recognise my description of it. You can
learn from the guides the story that accounts for the
fact that great Achilles was set up opposite to him
and takes up the whole of the unroofed court. Now I
found that the altars were still alight, I might almost
say still blazing, and that the statue of Hector had
been anointed till it shone. So I looked at Pegasius
and said: "What does this mean? Do the people
of Ilios offer sacrifices?" This was to test him
cautiously to find out his own views. He replied :
" Is it not natural that they should worship a brave
man who was their own citizen, just as we worship
the martyrs ? " Now the analogy was far from
sound ; but his point of view and intentions were
those of a man of culture, if you consider the times
in which we then lived. Observe what followed.
"Let us go," said he, "to the shrine of Athene of

1 In the winter of 354, when he was on his way from
Nicomedia to the court at Milan, after the death of Gallus ;
tirst he came to Alexandria Troas, and then to New Ilios.

51

THE LETTERS OF JULIAN

o Be kcu [id\a TTpo9vfiG)$ dir^yaye fie Kal dvew^e
rbv vecov, Kal totnrep paprv pofievos eireBei^e /xot,
irdvra a/cpi/36o<> acoa ra dyd\p,ara i Kal eirpa^ev
ovBev tov elcoOacriv ol Bvaae^els eKelvoi irpdrreiv,

€7rl TOU fJL€rd)7T0V TOV BvCTCreftoVS TO VTTO/uiVrj/ia

a/ciaypa(jx)vvT€<>, ovBe eavpirrev, tocnrep eKelvoi,
avrbs KatT eavrbv r) jap oik pa 6eo\oyia Trap
avrols eari Bvo ravra, avpirreiv re irpbs rov<;
Baipovas Kal o~Kiaypa$elv eirl rod puertoirov rbv
aravpov.

Avo ravra €7rr)yyei\dp,r}v elirelv aor rplrov
Be eX0bv eirl vovv ovk o2/j,ai %pr)vai aicoirav.
rjKoXovOrjae pLOi Kal 7rpo? to ' A^iWeiov 6 avros,
Kal direBei^e rbv rdcpov acoov eireirvcrpi^v Be Kal
rovrov vir avrov BieaKacpOai. 6 Be Kal jiaKa
<T€J36{ievo<; avrco 7rpoayei. ravra elBov avros.
aK7]Koa Be irapa rcov vvv e^Opccs eyovrtov rcpbs
avrov, on Kal irpoaevyoiro Xddpa Kal irpoaKWoir}
rbv r 'H\iov. a pa ovk av iBe^co p,e Kal IBicorrjv
fiaprvpovvra ; t?}? irepl toi>? Oeovs Biadeaetos
eKaarov rives av elev d^io-mcrrbrepoi fidprvpes
avrcov rcov Oecov ; rjpieis av lepea Urjydcuov
eTroiovpbev, el avveyvcoKeipev avrco n irepl tou?
Oeovs Bvaaeftes ; el Be ev eKeivois roU xpovoi?
eire Bvvatrreias 6peyop,evo<;, eiO\ oirep 777)0? rjpicis
ecprj TroWaKis, virep rod acoaai rcov Oecov rd eBrj
ra paKia ravra irepiapureayero l Kal rrjv doreftetav

1 irepirj/jLTriax^ ? Hertlein.
52

TO A PRIEST

Ilios." Thereupon with the greatest eagerness he
led me there and opened the temple, and as though
he were producing evidence he showed me all the
statues in perfect preservation, nor did he behave
at all as those impious men do usually, I mean when
they make the sign on their impious foreheads, nor
did he hiss x to himself as they do. For these two
things are the quintessence of their theology, to hiss
at demons and make the sign of the cross on their
foreheads.

These are the two things that I promised to tell
you. But a third occurs to me which I think I
must not fail to mention. This same Pegasius went
with me to the temple of Achilles as well and
showed me the tomb in good repair ; yet I had been
informed that this also had been pulled to pieces
by him. But he approached it with great reverence ;
I saw this with my own eyes. And I have heard
from those who are now his enemies that he also
used to offer prayers to Helios and worship him
in secret. Would you not have accepted me as
a witness even if I had been merely a private
citizen ? Of each man's attitude towards the gods
who could be more trustworthy witnesses than the
gods themselves ? Should I have appointed Pegasius
a priest if I had any evidence of impiety towards
the gods on his part? And if in those past days,
whether because he was ambitious for power, or, as
he has often asserted to me, he clad himself in those
rags in order to save the temples of the gods, and
only pretended to be irreligious so far as the name

1 Dieterich, Mithrasliturgie, pp. 40, 221, discusses the
practice in magic, and especially in the ritual of Mithras,
of hissing and whistling.

53

THE LETTERS OF JULIAN

P^XP 1 * ovofiaros vireKplvaTO- irecfujve yap ov&ev
ovBa/jLOv Twv lepwv r)Bifcr)Koo^ ir\r)v okiywv iravrd-
Traai Xidcov i/c KaXvfi/jLaro^, 1 I'va avrw aco^etv
i%f) rd \onrd' tovto ev \6yw iroiovpLeQa ko\
ovtc alayyvbixeda ravra irepl avrbv irpdrrovje^
oaairep ' Aajofiio? eiroiet teal ol YaXCkaloi Trainee
irpoo~evypv7ai irddyowa ISelv avrov ; el ti llol
irpoae^et^, ov tovtov fibvov, dWa teal tovs
dWovs, o'l /jLerareOeivTai, npLi]cr€i<;, iv ol /aev
paov vTraKOvacoaiv rj/jutv 67rl rd tcaXa irpo-
/caXovjjLevois, ol 8' r]TTov yaipwo~iv. el Be tovs
avTOfidrow; lovras aTreXavvoifiev, ovSels vttclkov-
aerat paBloo? irapaKaXovaiv,

20

'lovXiavbs SeoBcoprp dp^iepel. 2

452 'E/xol 7rpb<; o~e ireTToirjTai irapd tovs aUoii?
IBiaLrepov eVtcrroXT}? elBos, on aoi real ir\eov
/xerean t?}? 777)0? epue </u\ta? r\irep olfiai Tot? aX-
\oi<;' ean yap r\plv 6 reoivbs readrjye/jicov ov /itrepd,
teal {lepvrjaat, Btfirov. %p6vo<; Be ov (Spa^is ore
B Biarpiftcov en Kara rrjv eairepav, eireiBrj are \iav
dpeareeiv eirvQb}xr\v avrw, qbikov evopaora' tcaiTOi
Boreetv 3 eyov ereelvo /caXco? elwOev e/xol Bid irepir-
rr)V evXd/Seiav to ov yap eycoye rjvjrja ovBe IBov, teal

1 For KaraXv/naros MSS. Hertlein suggests kcl\v ixfxaros.

2 Hertlein 63. Before 0eo5cop^> Hertlein, following He}der,
brackets Kaicap the reading of Fossianus.

3 5o/«iV so Capps for a lacuna here ; Spanheim o-v/j.&aivciv.

1 See Introduction. Those who date this letter early in
363, following Reiske, regard it as part of the Letter to a
Priest, Vol. 2, written after the burning of the temple of

54

TO THE HIGH-PRIEST THEODORUS

of the thing went — indeed it is clear that he never
injured any temple anywhere except for what
amounted to a few stones, and that was as a blind,
that he might be able to save the rest — well then
we are taking this into account and are we not
ashamed to behave to him as Aphobius did, and as
the Galilaeans all pray to see him treated ? If you
care at all for my wishes you will honour not him
only but any others who are converted, in order
that they may the more readily heed me when I
summon them to good works, and those others may
have less cause to rejoice. But if we drive away
those who come to us of their own free will, no one
will be ready to heed when we summon.

20
To the High-priest Theodorus 1
I have written you a more familiar sort of letter 362
than to the others, because you, I believe, have May
more friendly feelings than others towards me. For J^^
it means much that we had the same guide, 2 and I Con-
am sure you remember him. A long time ago, when ^^'
I was still living in the west, 3 I learned that he
had the highest regard for you, and for that reason
I counted you my friend, and yet because of their
excessive caution, I have usually thought these
words well said,

" For I never met or saw him " ; 4

Apollo at Daphne in October 362. It seems more likely that
that fragment contains the general instructions for priests
promised by Julian in this letter.

* Maximus of Ephesus, who had initiated Julian and
perhaps Theodorus also into the Mysteries of Mithras.

3 i.e. in Gaul. * Iliad 4. 374 ; Odyssey 4. 200.

55

THE LETTERS OF JULIAN

/eaAco? 1 r)yela6ai %pr) <£t\ta? fiev yvcoaiv, yvcoaeax;
Be irelpav. aXX' rjv tj?, a>? eoiKev, ovk e'Xa^icrro?

C 7ra/3' ifiol Xoyo? zeal rod Auto? e$a. Bioirep eyco
Kal rore ae rot<; yvcopifiois opfirjv Belv eyrcaraXeyeiv,
Kal vvv €7TiTpe7r(D irpayfia i/JLol /xev (plXov, dvOpco-
7toj? Be rrdai rravraypv XvaireXeararov. av Be
el /caXcos, warrep ovv d^iov eXiri^eiv, avrb puera-
yeipivaio, X0O1 7roWr)v fiev evcppoavvrjv evravOa
TTape^cov, iXirtBa Be dyaOrjv fiel^ova rr)v eh rb
fieXXov. ov yap Br) Kal rjfieLS eafiev rcov irerrei,-

D afievcov ra«? i/ru^a? tfroi irpoairoXXvadai rcov aco-
fidrcov rj avvairoXXvaOai, rreiOofieQa Be rcov fiev
dvOpdmcov ovBevi, rocs 6eol<$ Be fiovov, 01)? Br) Kal
fiaXiara ravra et/eo? elBevai fiovovs, ei ye %pr)
KaXelv etVo? rb dvayKaiov cos Tot? fiev dvOpconois
apfio^ei irepl rcov roiovrcov eiKa^eiv, eirlaraadai
Be avra tou? Oeovs dvdyKi].

T& rovro ovv eanv 6 cfrrjfii aoi vvv emrpeiTeiv ;
apyeiv rcov irepl rr)v ' 'Ao lav iepcov dirdvrcov alpov-
453 fievco 2 rov<; Ka6* eKdarrjv itoXlv lepea? Kal oltto-
ve/jLovrc to irpeirov eKaarco. irpeirei Be eirieiKeia
fiev irpcorov dpyovri xprjarorT]? re eV avrfj Kal
cf)i\av0pQ)7rla irpbs tou? d%Lov<; avrcov rvyy^dveiv.
oj? oaris ye dBiKel fiev dvdptbrrovs, dvoaios 6° earl
7T/30? 6eov<$, Opaavs Be rrpbs rrdvras, $} BtBaKreos
fierd irappr]Gia^ eariv r) fier efiftpiOeias KoXaareos.
oaa fiev ovv xph xoivrj avvrd^at, rrepl rcov lepecov 3

1 Kal Ka\ws Capps ; a>s MSS., Hertlein.

2 . . . ov^ev « Vossianus ; iirHTKOTrovfjievy Hertlein ; alpov/Afvy
Cobet.

8 Hertlein, MSS. Upwv,

56

TO THE HIGH-PRIEST THEODORUS

and well said is " Before we love we must know, and
before we can know we must test by experience."
But it seems that after all a certain other saying
has most weight with me, namely, " The Master has
spoken." 1 That is why I thought even then that
I ought to count you among my friends, and now I
entrust to you a task that is dear to my heart, while
to all men everywhere it is of the greatest benefit.
And if, as I have the right to expect, you administer
the office well, be assured that you will rejoice me
greatly now and give me still greater good hope for
the future life. For I certainly am not one of those
who believe that the soul perishes before the body
or along with it, nor do I believe any human being
but only the gods ; since it is likely that they alone
have the most perfect knowledge of these matters,
if indeed we ought to use the word u likely " of
what is inevitably true ; since it is fitting for men
to conjecture about such matters, but the gods must
have complete knowledge.

What then is this office which I say I now entrust
to you ? It is the government of all the temples in
Asia, with power to appoint the priests in every city
and to assign to each what is fitting. Now the
qualities that befit one in this high office are, in the
first place, fairness, and next, goodness and bene-
volence towards those who deserve to be treated
thus. For any priest who behaves unjustly to his
fellow men and impiously towards the gods, or is
overbearing to all, must either be admonished with
plain speaking or chastised with great severity. As
for the regulations which I must make more com-
plete for the guidance of priests in general, you

1 This Pythagorean phrase is the original of Ipst dixit.

57

THE LETTERS OF JULIAN

airavrwv evreXearepov, avrifca /ndXa avv Tot? ak-
Xot? elcrei, fiifcpd Be Te&>? inroQeoOai aoi ftovXoficu.

B Bitcaio<; Be el irelOeaOai /xoi rd rotavra. /cat yap
ovBe airoa^ehid^ay ra TroXXa twv tolovtcov, &)?
taaaiv oi Beol iravres, dXXd, elirep T£? aWos,
ev\aj3r)<; eljJLi /cal ^>evyw rrjv KaivoTOfxiav iv diraai
fiev, a>? €7T09 elirelv, IBia Be iv to?? 7rpo? rov?
deovs, ol6p,evo<$ %pr}vaL tovs Trajpiovs e£ dp^rjs
(pvXdrTeadca vofiovs, ou? on fiev eBoaav oi 6eoi,
cfyavepov ov yap dv rjaav ovra) icaXol irapa dvOpco-

C ircov tt7r\co? yevofievoi. avfi/3dv Be avrovs d/xe-
Xrf6i)vai real BiafyOaprjvaL irXovrov teal rpv(j)r)<;
eiTLKparr]advTwv, olfiai Belv coairep dfi earia? iiri-
fieXrjOfjpai tcov toiovtcov. opcov ovv iroXXrjv fiev
oXiycopiav ovaav rjfiiv irpos toi>? deovs, diraaav
Be evXd/3eiav rr)V et? Toy? KpeiTTOvas direXijXa-
fievrjv vtto tj)<z dfcaOdprov ical ^uSata? 1 rpv<^rj(;, del
fiev a)Bvpdfi7]v eyoi) /car ifiavrbv ra roiavra, toi>?
fiev rfj 'lovBaicov 2 evaefteias a^oXf) Trpoae^ovra^

D ovro) BtaTTvpow;, go? alpelaOau fiev virep avrr)^
Odvarov, dve)(eo~6ai ^ rrdaav evBeiav teal Xifiov,
veicov 07ra)9 fir) yevaaivro fir)Be ttvlktov 3 fii]B' apa
rov diro6Xij3evTO<i' r)fid<; Be ovrco padv{i(o<; ra
717)0? tov<; 0eoi)<; Biarceifiivovs, ware eirtXeX^aOaL
fiev twv irarpLcov, dyvoelv Be Xoiirov, el /cal ird^Orj

1 Kai xvSaias Hertlein suggests for lacuna ; towttjs Cobet.

2 tt} 'IovSouW Hertlein suggests for lacuna /xev . . . uv.
8 . . . rov MS. vviktov Spanheim.

1 Literally "from the hearth," i.e. from their origin, a
proverb.

2 For Julian's tolerant attitude to the Jewish religion, cf.
To the Jews, p. 177.

58

TO THE HIGH-PRIEST THEODORUS

as well as the others will soon learn them from
me, but meanwhile I wish to make a few sugges-
tions to you. You have good reason to obey me
in such matters. Indeed in such a case I very
seldom act offhand, as all the gods know, and
no one could be more circumspect ; and I avoid
innovations in all things, so to speak, but more
peculiarly in what concerns the gods. For I hold
that we ought to observe the laws that we have
inherited from our forefathers, since it is evident
that the gods gave them to us. For they would not
be as perfect as they are if they had been derived
from mere men. Now since it has come to pass that
they have been neglected and corrupted, and wealth
and luxury have become supreme, I think that I
ought to consider them carefully as though from
their cradle. 1 Therefore, when I saw that there is
among us great indifference about the gods and that
all reverence for the heavenly powers has been
driven out by impure and vulgar luxury, I always
secretly lamented this state of things. For I saw
that those whose minds were turned to the doctrines
of the Jewish religion 2 are so ardent in their belief
that they would choose to die for it, and to endure
utter want and starvation rather than taste pork or
any animal that has been strangled 3 or had the life
squeezed out of it ; whereas we are in such a state
of apathy about religious matters that we have for-
gotten the customs of our forefathers, and therefore
we actually do not know whether any such rule has

3 This is not directly prohibited in the Old Testament, but
cf. Deuteronomy 12. 23, where it is implied ; and, for the
New Testament, Acts 15. 29 "That ye abstain from things
strangled."

59

THE LETTERS OF JULIAN

iraiTTore ri tolovtov. aXX' ovtol jjlIv ev fiepei
Oeocreftels ovre<;, iTreiirep Oebv 1 ti/jlcocti rbv o>? 2
454 aXrjdcos ovra Bwarajrarov /cal dyaOcorarov, 6?
iirLTpOTrevei rbv alorOrjrbv koct/aov, ov ev olB' ore
real rffiets aWois Oepairevofxev ovojjlclgiv, el/cora
jjloi BoKovau iroielv, rovs vojulovs fir) Trapaftaivovres,
e/ceivo Be s fibvov dfiaprdveiv, otl fii] /cal rovs
aXXoi'? Oeovs, dpea/covres tovtw /ndXtara t<S flea),
OepairevovaLv, aXX' r)fjuv olovraL tol<? eOveaiv diro-
B K6K\r]pcoa0ai /ulovols clvtov<;, aka^ovela /3ap/3api/cr}
7rpo? TavTTjvl ttjv dirbvoiav eirapOevTes' oi Be e/c
t»)? TaX^Xata? 4 Bvaaej3eia^ waTrep ti voarjfia t<m
/3l(p rr)v eavrwv . . .

21

AvTO/cpdrcop Kalaap 'lovkiavbs Meyicrro?
2e/3acrT05 * AXe^avBpecov to* Brj/Mp 5

378 Et fir) rbv 'AXeljavBpov rbv oIkhttt)v vficav /cal

irpb ye tovtov rbv Oebv rbv fieyav rbv dyicorarov

D ^dpairiv alBelaOe, rod kolvov yovv v/mcis /cal dvOpco-

irlvov teal trpeiTOVTOS 7rco9 ov/c elarfkOe X0709 ovBeis;

TTpoadijaco Be otl 6 koI r)fiwv, oft? oi Oeol Trdvres, ev

1 Oehv Cobet suggests, hv MSS.

2 rbv us Cobet suggests riftwcri . . . aW' MSS. oi> vexpbv
a\\' Heyler suggests.

3 5e Reiske adds. 4 TaXiXoiwp Hercher.

6 Hertlein 10. Asmus thinks that before MeytcTo? the
word 'Apx te P ei ^ s > "high priest," has fallen out; cf. Vol. 2,
Fragment of a Letter, 298 D. The phrase would then mean
" Pontifex Maximus."

6 Hertlein suggests in,

60

TO THE PEOPLE OF ALEXANDRIA

ever been prescribed. But these Jews are in pai
god-fearing, seeing that they revere a god who is
truly most powerful and most good and governs this
world of sense, and, as I well know, is worshipped by
us also under other names. 1 They act as is right and
seemly, in my opinion, if they do not transgress the
laws ; but in this one thing they err in that, while
reserving their deepest devotion for their own god,
they do not conciliate the other gods also ; but the
other gods they think have been allotted to us
Gentiles only, to such a pitch of folly have they
been brought by their barbaric conceit. But those
who belong to the impious sect of the Galilaeans,
as if some disease . . . 2

21

The Emperor Julian Caesar, most Mighty Augustus,
to the People of Alexandria 3

If you do not revere the memory of Alexander, 362
your founder, and yet more than him the great god, Sjjf'
the most holy Serapis, how is it that you took no Con-
thought at least for the welfare of your community, Jjjjie"
for humanity, for decency ? Furthermore, I will add
that you took no thought for me either, though all

1 Cf. Against the Galilaeans 354b, where Julian says that
he always worships the God of Abraham, who is gracious to
those that do him reverence /j.4yas re &v irdvv Kcii Buuar6^,
"for he is very great and powerful."

2 The conclusion of the sentence is lost, and was probably
deleted by a Christian because of some disrespectful reference
to Christ.

8 Quoted entire by Socrates, History of the Church 3. 3 ;
cited by Sozomen, 5. 7. 9 ; for the murder of Bishop George
to which it refers, see Introduction, under Athanasius.

6i

THE LETTERS OF JULIAN

7rpwrof? Be o fieya^ HdpaTris dpyeiv eBizealwaav
t>5? OLKOV/xevT]^' oh irpiirov rjv rrjv virep tcov r)Bi-
fcrj/coTcov u/xa? cfrvXdtjai Btdyvcdaiv. dXX* opyrj
tv%6v tVco? vp,ds i^rjTrdrrjae zeal #17x09, ocnrep ovv
e'lwOe " rd Beivd irpajreLV, rd<; <f)peva<; pLeTOizeLaas"
o'l rd 1 Trj? op/JLrjs dvao~T6iXavTe<$ Toh irapay^pY]\xa
379 fteftovXev/jbevois zeaXoos varepov eirrjydyeTe tt)v
irapavopuiav, ovBe rja^vvOr^re Br)p,o^ 6We? toX/jlt)-
crai ravrd, e\/>' oh eteeivov? ifiia^aaTe Bizcaicos.
€L7raT€ ydp jxol irpbs rod ^apdirihos, virep iroiwv
dSifcq/jLdTcov e^aXeirrjvaTe Tecopyiw ; top jxazeapi-
TTjv i KcovardvTiov, ipelre Bqirovdev, oil zeaO* vfioiv
irap(*>%vvev, elra elarjyayev eh rrjv lepdv ttoXlv
GTpaToiTehov, zeal zcciTeXaftev 6 arpar^yo^ tt}?

B AlyviTTOv to dyid)TaTov tov Oeov repevos, diroav-
Xrjaas ezeelOev elzeovas /ecu dvadrj/juara zeal tov ev
7 oh lepoh k6o-/jlov. v/jlwv Be dyava/erovvTCOV elzeo-
T<y<? /cai ireiptojjLevwv dfjuvvetv tco Oew, fidXXov Be
roh tov Oeov KTrj/JLaaiv, 6 Be eToXfirjaev vjmv
eTTiirep^-ai tou? ottXltcis aBu/ccos zeal Trapavofico^
zeal ao-e/3w?, t'cra)? Tecopytov fiaXXov rj tov KwvaTav-
tiov BeBoL/eoos, 09 clvtov 7rapecf)vXaTT€V, el p.€Tpid>-
Tepov vjjblv zeal iroXiTizeooTepov, dXXd fir] Tvpavvi-

C zcooTepov Troppcodev TTpoacpepoiTO. tovtcdv ovv
evezeev opyi^o/jievot tw deoh e^Opa) Tecopyip ttjv

1 ol to Hertlein suggests ; ei ra Heyler ; tlra MSS.

2 Cobet ; /xaKapiwraTov MSS., Hertlein.

1 Plutarch, On the Restraint of Anycr 453 ; quoted from
Melanthius the tragic poet ; frag. 1, Nauck. This is the
only extant fragment of Melanthius and is often quoted.

2 Artemius, military prefect of Egypt ; he was executed

62

TO THE PEOPLE OF ALEXANDRIA

the gods, and, above all, the great Serapis, judged it
right that I should rule over the world. The proper
course was for you to reserve for me the decision
concerning the offenders. But perhaps your anger
and rage led you astray, since it often " turns reason
out of doors and then does terrible things" 1 ; for
after you had restrained your original impulse, you
later introduced lawlessness to mar the wise resolu-
tions which you had at the first adopted, and were
not ashamed, as a community, to commit the same
rash acts as those for which you rightly detested
your adversaries. For tell me, in the name of
Serapis, what were the crimes for which you were
incensed against George ? You will doubtless
answer : He exasperated against you Constantius
of blessed memory ; then he brought an army into
the holy city, and the general 2 in command of
Egypt seized the most sacred shrine of the god and
stripped it of its statues and offerings and of all the
ornaments in the temples. And when you were
justly provoked and tried to succour the god, or
rather the treasures of the god, 3 Artemius dared to
send his soldiers against you, unjustly, illegally and
impiously, perhaps because he was more afraid of
George than of Constantius ; for the former was
keeping a close watch on him to prevent his behaving
to you too moderately and constitutionally, but not
to prevent his acting far more like a tyrant. Accord-
ingly you will say it was because you were angered
for these reasons against George, the enemy of the

by Julian at the request of the Alexandrians, in the summer
of 362; Ammianus22. 11.

3 Serapis ; the Serapeum according to Ammianus 22. 10,
was, next to the Capitol at Rome, the most splendid temple
in the world. For this incident see Sozomen 4. 30. 2.

63

THE LETTERS OF JULIAN

lepdv avOis e/jbidvare ttoXiv, e^ov v7ro/3dXXeiv av-
tov rats tcov Bi/caarayv yjr?](f>ot,<i' ovrco yap eyevero
av ov (j)6vo$ ovBe irapavofxia to irpay/ia, Biter) Be
i/jLfAekrjs, vfia<i p,ev aOwov? iravTi) cfyvXarrovaa,
Tificopoufievr] f±ev x tov aviara BvaaefirjcravTa, aco-
D (j>povi^ovad Be 2 tol/? aXXovs irdvjas oaoi twv
Oeeov oXiycopovai ical irpoaen t<z? roiavras TroXeis
/cal toi>? av6ovvTa<s BtJ/jlovs ev ovBevl TiQevrai, tt)?
eauTcov Be iroiovvrai irdpepyov Bvvaarelas rrjv
/car eKeivcov GDfjLorrjra.

Uapa/3dXXere toivvv ravrrjv \xov tt)v eircaTO-
Xrjv y /jLLfcpw Trpwrjv eTreareiXa, ical to Bid<f>opov
tcaTavorjcraTe. irocrovs fiev v/jlwv eiraivovs eypa-
cf)ov Tore ; vvvl Be fid tovs Oeovs eOeXcov vfids
eiraivelv ov Bvvafiai Bid rrjv 7rapavofilav. roXfia
380 Brjfios too-irep ol /cvves Xvkov 3 dvdpwnov airapdr-
reiv, elra ov/c alayyverai ra? %eLpa$ irpocrdyeiv
roi? 0eoi<; ai/jLan peovaas. dXXd Vecopyios d£io<;
rjv rod roiavra iradelv. fcal rovrcov law? eyd>
(jyairjv dv yeipova ical iriKpoiepa. ical Bl vfids,
epelre. o-vfic^rj/jn ical avros' wap* v/jlcov Be el
Xeyocre, tovto ov/ceri auy^copco. vojjloc yap v/xlv
elcrlv, ol»9 Xph TLfiaaOai /JidXiara /nev vtto irdvrcov
B IBlq teal rrrepyeaOai. irXrjv eireiBrj av/jL^alvec rwv
icaff eicaarov rcva? irapavo/xelv, dXXd rd Koivd
yovv evvofxelaOai %pr) ical ireidap^elv rols vojjlols

1 Hertlein suggests 8e from correction in margin.

2 Hertlein suggests re.

3 Asmus supplies ; cf. Vol. 1, Oration 1. 48c.

1 On the turbulence of the Alexandrians cf. Ammianus
22. 11. 4.

64

TO THE PEOPLE OF ALEXANDRIA

gods, that you once more 1 desecrated the holy city,
when you might have subjected him to the votes of
the judges. For in that case the affair would not have
resulted in murder 2 and lawlessness but in a lawsuit
in due form, which would have kept you wholly free
from guilt, while it would have punished that
impious man for his inexpiable crimes, and would
have checked all others who neglect the gods, and who
moreover lightly esteem cities like yours and flourish-
ing communities, since they think that cruel behaviour
towards these is a perquisite of their own power.

Now compare this letter of mine with the one 3 that
I wrote to you a short time ago, and mark the
difference well. What words of praise for you did I
write then ! But now, by the gods, though I wish
to praise you, I cannot, because you have broken the
law. Your citizens dare to tear a human being in
pieces as dogs tear a wolf, and then are not ashamed
to lift to the gods those hands still dripping with
blood ! But, you will say, George deserved to be
treated in this fashion. Granted, and I might even
admit that he deserved even worse and more cruel
treatment. Yes, you will say, and on your account.
To this I too agree ; but if you say by your hands, I
no longer agree. For you have laws which ought
by all means to be honoured and cherished by you
all, individually. Sometimes, no doubt, it happens
that certain persons break one or other of these
laws ; but nevertheless the state as a whole ought
to be well governed and you ought to obey the laws

2 Ammianus 22. 11. 8 describes the murder by the mob
of Bishop George and two officials of the Emperor Con-
stantius on December 24th, 361.

3 This letter is not extant.

65

VOL. III. F

THE LETTERS OF JULIAN

L»/xa?, Kal /JUT] Trapafiaiveiv oaairep e'f dp%f}s ^ v °-
/JLLO-07J kclXcos. EvTv^ypa yiyovev vfilv, ctvSpes
*AXe%av8pei<;, eV i/xov irXrjppLeXrjo-aL tolovto tl
vp,a<;, o? alSol rfj 777)0? tov debv Kal 8ia tov Oelov
C tov ip,bv Kal 6p,(iovvp,ov, 09 rjp^ev avrr]<> re Alyv-

7TT0V /CCti TT}<$ VpL€T€pa<Z 7ToX,66t)?, d8eX<pLKr]V eVVOLCLV

vpZv airoaco^o). to yap t?)<; e%ovo~ia<$ d/cara^povT)-
tov Kal to dirr)veo~Tepov Kal fcaOapbv Tr}<> dp%f}<;
0U7T0T6 dv hr)p,ov irepdBoi ToXpui^pba fir) ov KaOdirep
voo-qua %aXe7rw TUKporepw StaKaOrjpai (^appuaKw.
7Tpoo-<f)6p(o 8' iyco vplv Bl do-irep eVay^o? ecfirjv
aiTia^ to TrpocT7]veaTaTOV, irapalveaiv Kal \0y0u9,
D v(j) o)v ev 0I8' OTi ireiaeaOe pbdXXov, elirep eare,
KaOdirep aKOvco, to re dp%aiov r/ EiWrjves Kal tcl
vvv €tl t?}? evyevelas e/cetV/79 vireaTiv vpuv dfjeo-
Xoyo? Kal yevvalos ev ttj Btavoia Kal Tot? eTTiTrjBev-
fxaaiv 6 yapaKTr)p.

TlpOTeBiJTco tois e/iot9 iroXiTais 'AXegavSpevaiv.

22

> 9 q 'ApaaKL(o dp^iepel YdXaTias. 1

C 'O 'EXX^z^cr/xo? oviTco irpaTTei KaTa Xoyov

7]pL0)V eV€Ka T(x)V p,€TlOVTCDV aiJTOV TCL ydp T03V

Oecov Xapurpd Kal fieydXa, KpeuTTova irda^ p.ev

eu^i}?, Trdar)^ Be eXirlBo^. i'Xecos 8e eaTco Tot?

D Xoyois fjpcov 'ABpdaTjEia' ttjv ydp ev oXLya* TOiav-

1 Hertlein 49. This letter is quoted in full by Sozomen
5. 1G, and is not extunt in any MS. of Julian.

66

TO ARSACIUS, HIGH-PRIEST OF GALATIA

and not transgress those that from the beginning
were wisely established.

It is a fortunate thing for you, men of Alexandria,
that this transgression of yours occurred In my reign,
since by reason of my reverence for the god and out
of regard for my uncle l and namesake, who governed
the whole of Egypt and your city also, I preserve for
you the affection of a brother. For power that would
be respected and a really strict and unswerving govern-
ment would never overlook an outrageous action of
a people, but would rather purge it away by bitter
medicine, like a serious disease. But, for the reasons
I have just mentioned, I administer to you the very
mildest remedy, namely admonition and arguments,
by which I am very sure that you will be the more
convinced if you really are, as I am told, originally
Greeks, and even to this day there remains in your
dispositions and habits a notable and honourable
impress of that illustrious descent.

Let this be publicly proclaimed to my citizens of
Alexandria.

22

To Arsacius, High -priest of Galatia

The Hellenic religion does not yet prosper as I 3C2
desire, and it is the fault of those who profess it ; $JJJ v h £|
for the worship of the gods is on a splendid and Antioch
magnificent scale, surpassing every prayer and every
hope. May Adrasteia 2 pardon my words, for indeed

1 Julian, Count of the East; of. Misopogon 36oc; he had
held some high office in Egypt, under Constantius.

2 The goddess "whom none may escape" is a variant of
Nemesis, often invoked in a saving clause, cf. To Alypius,
p. 17.

6 7
p 9

THE LETTERS OF JULIAN

ttjv real 77]\L/cavTr)v /jLera/3oXr}V ovS' 1 av ev^aadai
rt? oXiyw irpbrepov eVoX/za. tl ovv r)p,els olofieOa
tclvtcl aptcelv, ovSe airo^Xeirofiev, ft>? fiaXiara rrjv
dOeorrjTa <Jvvr}\)%Y]G ev r) irepl tol>? feVof? (j)iXav-
Opwirla Kal r) irepl rd<; Ta<fid<; rcov veicpoiv irpo-
firjOeia Kal r) ireirXaa fievr] a€{ivoT7}<; Kara, rbv
430 /3lov ; wv eicaarov oXojiai yjp*) val ' Tra P Vp&v d\rj-
6w<; eTnrrjSeveo'Oai. Kal ovk dirbxpr) rb ae fiovov
elvcu toiovtov, dXXa Trdvras dira^airXo)^ baot
7repl ttjv YaXariav elalv lepels' ous i) 8uaa)7rr)crov
rj irelaov elvat airovBaLov^, rj rfj$ UpaTi/crjs Xei-
rovpyias diroarricrov, el p,rj rrpoaepxoivro p,erd yv-
vcuicayv Kal iraiBwv Kal Oepairbvrwv to£<? deols,
B dXXa dveypivro rcov oiKerwv rj vlewv r) rcov yap,e-
twv dcreftovvrcov fiev et? rovs Oeovs, dOeorrjra Se
Oeoo-efielas irporipbcovrcov. erreira irapaiveaov lepea
jjbrjTe dedrpoo rrapaftdXXetv pLr)re ev KairrfkeUp irl-
veiv rj T€)£vr)$ nvbs Kal ipyacruas al&xpas Kal
eTToveihiarov irpotaraaOar Kal rovs fiev 7ret6ofie-
vov<$ Ti/ia, toi>9 &e drreiOovvras etjooOei. gevoSo-
Keca Ka9' eKaarrjv itoXlv Kardarrjaov irvKvd, Tv
C diroXavo-waiv ol tjevoi t?}? 7ra// rjpucov (piXavdpoo-
7rta?, ov rcov r)p,erepcov pibvov, dXXa Kal dXXoyv
oaris av Ser/Ofj 1 xprjpidrcov. 69ev he eviroprjaeis,
emvevbr]rai fioi Tea)?. eKaarov yap eviavrov rpta-
puvpiovs p,ohiov<; Kara iracrav rrjv YaXariav i/ci-
Xevaa hoOrjvai airov Kal e^aKtap^vplov^ olvov

1 ivSe-qdfi Hertlein, not necessary.

1 Julian often calls Christianity " atheism."

2 In the Fragment of a Letter, Vol. 2, Julian admonishes
priests to imitate Christian virtues, cf. especially 289-290 ;
it is the favourite theme of his pastoral letters; for a fuller

68

TO ARSACIUS, HIGH-PRIEST OF GALATIA

no one, a little while ago, would have ventured even
to pray for a change of such a sort or so complete
within so short a time. Why, then, do we think
that this is enough, why do we not observe that it
is their benevolence to strangers, their care for the
graves of the dead and the pretended holiness of
their lives that have done most to increase atheism ? 1
I believe that we ought really and truly to practise
every one of these virtues. 2 And it is not enough
for you alone to practise them, but so must all the
priests in Galatia, without exception. Either shame \
or persuade them into righteousness or else remove
them from their priestly office, if they do not,
together with their wives, children and servants,
attend the worship of the gods but allow their
servants or sons or wives to show impiety towards
the gods and honour atheism more than piety. In
the second place, admonish them that no priest
may enter a theatre or drink in a tavern or control
any craft or trade that is base and not respectable.
Honour those who obey you, but those who disobey,
expel from office. In every city establish frequent
hostels in order that strangers may profit by our
benevolence ; I do not mean for our own people
only, but for others also who are in need of money.
I have but now made a plan by which you may be
well provided for this ; for I have given directions
that 30,000 modii of corn shall be assigned every
year for the whole of Galatia, and 60,000 pints 3 of

account of his attempt to graft Christian discipline on
paganism, see Gregory Nazianzen, Against Julian, Oration 3,
ami Sozomen 5. 16.

8 Modius, "peck," and scxtarius, "pint," are Latin words ;
cf. use in the Letters of irpifiaTots, privatiSi fipt&ia, brcric,
aKpiviois, scriniis.

6 9

THE LETTERS OF JULIAN

%eo~Ta<s' &v to fiev irefiTTOv eh rot/? irevqras tovs
Tot? lepevaiv V7rr)p€TOV/nevov<; dvaXlaKeaOal (prjfjii
Xprjvai, ra Be aXXa to?<; ffevoi? Kal to?? fieraiTov-
D a iv eirivepueaOai Trap rj/nwv. ala^pov 'yap, el tcov
jxev ^lovBaiwv ovBel? /neTaiTec, Tpecjyovai Be oi
BvaaefteZs TaXtXaloi 77730? rot? eavTcov Kal tov<?
r)/j,€T€povs, oi Be rj/AeTepoL r^? irap rjjLtojv eiriKOV-
pias evBeeh (fyalvovTai. BlBaaKe Be Kal avvecorcfre-
peiv Tovi 'EXXrjvio-Tas eU Ta? TOiavTas XeiTOvpylas
431 /cal ra? 'EXXrjviKas KGo/ia? airdpyeadai rot? 6eoh

TCOV KapTTCOV, Kal TOV<? ' EXXr]VlKOV$ Tah TOia\)Tai<$

ev7rouai<; irpoaeOu^e, BlBclctkwv avTovs, C09 tovto
irdXac rjv rj/xeTepov epyov. "O/nrjpos yovv tovto 1
7re7roi7)K€v Rvfiatov XeyovTa'

%elv , ov floe 6e/JLL<; eo~T, ovB' el KaKicov creOev
e\0oi,
B %elvov dfifirjaar jrpbs yap Ato? elaiv diravTe^
felvoi T€ 7TTCOXOL T6. Boat 9 B' oXtyrj Te cplXr) re.

fit) Br) to, irap r)p,2v dyaOa irapa^iiXovv aXXois
<rvyx w povvTe<; avTol tt} paOv/xla KaTaivyyvw /xev,
fiaXXov Be KaTarrpocofxeOa tt)v eh tov9 Oeovs evXd-
fieiav. el TavTa 7rvdoL/j,r}v eyco ae irpaTTOVTa,
yu,eo-ro9 evcfrpoavvrj? eaofiai.
C Tou9 Sjyefiovas oXLyaKis eirl t/}? oIklcl<; opa, tcl
irXelo~Ta Be avToZs €7rio~TeXXe. elcriovcu Be eh tt)v
ttoXlv VTravraTco jmrjBels avToh lepecov, dXX\ oTav
et9 Ta tepa (froiTwcri twv Oe&v, el'aa) twv irpoOvpwv.
rjyelaOa) Be /jLrjBeh a&Twv ecao) aTpaTt(t)T7)<;, eireaOcd
Be 6 ftovXo/nevo?' a/na yap eh top ovBbv i]X@e tov

1 Klimek ; avrb MSS., Hertlein.
70

TO ARSACIUS, HIGH-PRIEST OF GALATIA

wine. I order that one-fifth of this be used for the
poor who serve the priests, and the remainder be
distributed by us to strangers and beggars. For it
is disgraceful that, when no Jew ever has to beg,
and the impious Galilaeans support not only their
own poor but ours as well, all men see that our
people lack aid from us. 1 Teach those of the
Hellenic faith to contribute to public service of
this sort, and the Hellenic villages to offer their
first fruits to the gods ; and accustom those who
love the Hellenic religion to these good works by
teaching them that this was our practice of old.
At any rate Homer makes Eumaeus say : " Stranger,
it is not lawful for me, not even though a baser
man than you should come, to dishonour a stranger.
For from Zeus come all strangers and beggars. And
a gift, though small, is precious." 2 Then let us not,
by allowing others to outdo us in good works, dis-
grace by such remissness, or rather, utterly abandon,
the reverence due to the gods. If I hear that you
are carrying out these orders I shall be filled with

joy-
As for the government officials, do not interview

them often at their homes, but write to them

frequently. And when they enter the city no priest

must go to meet them, but only meet them within the

vestibule when they visit the temples of the gods.

Let no soldier march before them into the temple, but

any who will may follow them ; for the moment that

one of them passes over the threshold of the sacred

1 For a comparison of the charity of the Galilaeans with
Pagan illiberality, cf. Vol. 2, Misopogon 363a, b.

2 Odyssey 14. 56 ; cf. Fragment of a Letter 291b, where it is
quoted in a similar context.

7i

THE LETTERS OF JULIAN

D T€[xevov^ Kal yeyovev IBicorrjs. a/j^et? yap clvtos,
<i? OLcrOa, tcov evBov, eirel Kal 6 Oelos ravra airai-

T6L Oea/LLOS. Kal OL fieV 7T€106/JL€VOI KCLTCL d\rj6eidv

elai Oeocrefiels, ol Be dvTeyo^ievoi rou rvcpov Botjo-
koitoi Kal KevoBoljoi.

Ty TLeaacvovvrc (3or)9elv erotyiio? elfii t el ttjv
jjL7)repa tcov Oecov r l\ecov Karaarrjaovaiv eavrols'
a/uueXovvres Be avrrjs ovk d/jL€fi7rroc pbbvov, ciXXa, jjlt]
iTLKpov elireiv, fjirj teal r?}? irap tj/jlcov diroXavcrcoGi
Bvafieveia^.
432 ov ycip fioi 6epui<; earl KOfii^e/iev ovcV eXealpeiv

avepas, oi Ke Oeolcriv airkyditiVT dOavciTOMJiv.
ireWe rolvvv avrovs, el tt)? irap e/Jiou KrjSefiovlas
avTe^ovrai, TravBrj/mel rfjs /nrjTpbs tcov Oecov l/ceras
yevecrOai.

23

377 'E/cStfcicp eirdpy^o Alyuirrou 1

"AXXoi /lev Ilttttcov, ciXXol Be opvecov, ciXXoi Be 2

378 Oripicov epcoaiv €/jloI Be ftiftXicov /CTtfcrecos eic irai-
Baplov Beivbs evTerrj/ce ttoOos. aroirov ovv, el
ravra 7repdBoi/u,i cTcperepicra/jLevov^ avOpomrovs, ol?
ovk dpKel to y^pvtrlov jnovov diroirXr]aai rbv ttoXvv
epcora tov ttXovtov, 777909 Be Kal ravra vcfrai-

1 Hertlein 9.

2 Doehner suggests ; Hertlein suggests &\\ocy.

1 This letter was probably written after Julian's visit to
Pessinus on his way to Antioch. The probable date for his
arrival at Antioch is the first half of July.

72

TO ECDICIUS, PREFECT OF EGYPT

precinct he becomes a private citizen. For you
yourself, as you are aware, have authority over what
is within, since this is the bidding of the divine
ordinance. Those who obey it are in very truth
god-fearing, while those who oppose it with arrogance
are vainglorious and empty-headed.

1 am ready to assist Pessinus 1 if her people suc-\
ceed in winning the favour of the Mother of the
Gods. But, if they neglect her, they are not only
not free from blame, but, not to speak harshly,
let them beware of reaping my enmity also. " For
it is not lawful for me to cherish or to pity men
who are the enemies of the immortal gods." 2
Therefore persuade them, if they claim my
patronage, that the whole community must become
suppliants of the Mother of the Gods.

23

To Ecdicius, Prefect of Egypt 3

Some men have a passion for horses, others for 362

birds, others, again, for wild beasts; but I, from Jalmary

childhood, have been penetrated by a passionate From

longing 4 to acquire books. It would therefore be Janti-

absurd if I should suffer these to be appropriated by n °P le
men whose inordinate desire for wealth gold alone

2 Odyssey 10. 73 ; Julian alters the original which is said
by Aeolus to Odysseus :

ou yap fioi Qtfjus (crl K0/j.i£e/uL€V ouS' airoirefXTreiy
&i8pa rbu '6s K€ Qtolaiv a.Trex^ 1 T Tai M-aKoipeaaiv.

3 See Introduction, under Ecdicius.

4 A proverbial phrase; of. Vol. 1, Oration 4. 130c, Vol. 2,
Oration 8. 251 d; Plato, Menexenvs 245d. For Julian's love
of books, Vol. 1, Oration 3. 123d. foil.

73

THE LETTERS OF JULIAN

pelaOat paBloy? Biavoovpevov*;. ravrrjv ovv IBlwti-
kyjv pot So? tt)V y^dpiv , oVft)? dvevpeOy Trdvra TOb

B Tecopylou fitftXia. iroXXd puev yap r)v (f)iX6cro<f)a
Trap* avTW, iroXXd Be prjTOpi/cd, iroXXd Be rjv teal
tt)? rcbv Bvao-eftcov TaXiXaicov BiBaa/caXla^' a
/3ov\olp,i]v pev r)<$avia6ai Trdvrrj, rod Be p,r) avv
tovtols vfycupeOrjvaL rd Xp-qaipLOdTepa, ^rjTelada)
/cdfcelva per dicpi$eLa<; airavra. rjyepLwv Be t?5?
tylT7]aecD<z €(ttco aoi ravrrjv 6 vordpio? Tewpyiov,
o? perd irlarew^ pev dviyyevaas avra yepco? lajw
revtjopevo? eXevdepias, el B* apwcryeircos yevotro

C KdKovpyos nrepl to irpdypa, ftaadvcov eh irelpav
rj^wv. eiriaTapai Be eycb rd Tecopylov fiiftXla,
/cal el pi) Trdvra, 7roXXd puevTor pbereBco/ce yap pot
irepl rr)V KairTTaBoKLav ovn 717309 pberaypacprjv
riva, /cal ravra eXafte ttoXlv.

24
0Q0 'KXe^avBpevai Bcdraypa l

C 'FjXpfjv rbv e^eXaOevra /3a<TiXo/coi<; ttoXXols
irdvv /cal ttoXXwv avro/cparopcov irpoardypaaiv

D ev yovv eTTiraypba Trepip,elvai fiacuXi/cov, eW ovrws
et? rr)v eavrov /canevat, dXXa pr) roXpurj prjB' diro-
voia xprjadpevov co? ov/c ovcriv evv/3pL%€iv to??
vopbois, eirei tol /cal to vvv to?? V aXiXaiois toZ?

1 Hertlein 26.

1 Perhaps to be identified with Porphyrins, to whom Julian
wrote the threatening Letter 38, p. 123.

2 i.e. when he was interned for six years by Constantius at

74

TO THE ALEXANDRIANS, AN EDICT

cannot satiate, and who unscrupulously design to steal
these also. Do you therefore grant me this per-
sonal favour, that all the books which belonged to
George be sought out. For there were in his house
many on philosophy, and many on rhetoric ; many
also on the teachings of the impious Galilaeans.
These latter I should wish to be utterly annihilated,
but for fear that along with them more useful works
may be destroyed by mistake, let all these also be
sought for with the greatest care. Let George's
secretary 1 take charge of this search for you, and if
he hunts for them faithfully let him know that he will
obtain his freedom as a reward, but that if he prove
in any way whatever dishonest in the business he
will be put to the test of torture. And I know
Avhat books George had, many of them, at any
rate, if not all ; for he lent me some of them to
copy, when I was in Cappadocia, 2 and these he
received back.

24

To the Alexandrians, an Edict 3

One who had been banished by so many imperial 362
decrees issued by many Emperors ought to have £ r ° m
waited for at least one imperial edict, and then on stanti.
the strength of that returned to his own country, nople
and not displayed rashness and folly, and insulted
the laws as though they did not exist. For we
have not, even now, granted to the Galilaeans who

Maccllum in Cappadocia. George was then at Caesarea near
Macellum.
3 See Introduction, under Athanasius.

75

THE LETTERS OF JULIAN

fyvyaBevOelaiv vtto tov fiafcapLTOV Kcovaravrtov
ov KaQoBov 66? ra? e/cfcXrjcrLas clvtwv, aXXa tt)v
eh Ta? irarpihas crvve^wprjaafiev. 'AQavdaiov Be

7TVV0dvOfiai> TOV TOX/jLTjpOTaTOV VTTO TOV GVVT]QoV^

eirapOevTa Opdcrovs avriXaffeaOai tov Xeyofievov
irap 1 avTols eirio-K o~rrr}<$ dpovov, tovto Be elvai koX
tu> deoaeftel twv 'AXeijavBpecov Brj/jL(p ov jjieTpiws
399 drjBes. oOev clvtco irpoayopevofiev dinevai t?}? tto-
Xecos, ef r)<; av 17/xepa? tcl tPj<; r)p,eTepa<; rj/nepoT)]-
tos ypd/jL/jLciTa Begrjrai irapa^prjixa- /nevovTi 8'
avTw tt)? 7ro\eft)? elcrco fie'i^ovs itoXv kcl\ ^aXeirw-
Tepas TTpoayopevopiev TifAwplas.

25

426 ~Evaypi(p x

%vy/CT7]o~eL&iov puKpov aypwv TeTTapcov BoOev-

D

tcdv fJbOL irapa t?}? Ti']dr)<s ev ttj Vadvvla ttj erf}
BiaOeaei Bwpov BlBco/m, eXaTTov /JLev i) a>crT€ avBpa
et9 TrepLOvalav ovrjaai tl pueya kcli diro(f>rjvai oX-
427 fiiov, eypv Be ovBe a>? TravTairacnv dTepiri) ttjv
Bocuv, el croi tcl icaO'' eKaara irepl clvtov BteXOoi-
fii. TraL^eiv Be ovBev /ccoXvei 7rpb<z o~e yapiTiov
yefiovTa Kal evfiovalas. dircpKio-Tai fiev Tr)<; 6a-

1 Hertlein 46. In the codex found at Chalke, p-qropi is
added to the title.

1 Constantius was an Arian and had appointed Bishop
George of Cappadocia to the see of Alexandria. Athanasius
was then in exile by the decree of Constantius.

2 Athanasius had installed himself in his church on
February 21st, 362.

76

TO EVAGRIUS

were exiled by Constantius x of blessed memory
to return to their churches, but only to their own
countries. Yet I learn that the most audacious
Athanasius, elated by his accustomed insolence, has
again seized what is called among them the episcopal
throne, 2 and that this is not a little displeasing to the
God-fearing citizens 3 of Alexandria. Wherefore we
publicly warn him to depart from the city forthwith,
on the very day that he shall receive this letter of
our clemency. But if he remain within the city, we
publicly warn him that he will receive a much greater
and more severe punishment. 4

25

To Evagrius 5

A small estate of four fields, in Bithynia, was given 3G2
to me by my grandmother, 6 and this I give as an q™ 1 "
offering to your affection for me. It is too small stanti-
to bring a man any great benefit on the score of n01>
wealth or to make him appear opulent, but even so
it is a gift that cannot wholly fail to please you, as
you will see if I describe its features to you one by
one. And there is no reason why I should not write
in a light vein to you who are so full of the graces
and amenities of culture. It is situated not more

3 i.e. the Pagans.

4 Athanasius withdrew from Alexandria, but not from
Egypt, in consequence of this edict. For a second edict
banishing him from Egypt, see p. 151.

6 For Evagrius see above, p. 25.

6 Cf. Vol. 2. 290d ; and 251d for his childhood's associ-
ations with this coast.

77

THE LETTERS OF JULIAN

XttTT?7? (TTa$iov<z ov irXeov et/eocu, teal ovre ejj,Tropo<;

ovre vavT7)<; evo)(Xel XdXos zeal vftpicrTr)*; tco -^copico.

B ov fJLrjv acfyyprjTca ra? irapa tov N?7yoe<y? ^dpiTa?

iravTeXcos, e^et Be l^Ovv irpoa^arov del zeal dairai-

pOVTCL, KoX €7TL TIVO? dlTO TCOV BcOfiaTCOV ITpoeXOcbV

yrj\6(j)OV oyjrec rrjv OdXarrav ttjv YlpoirovTiBa zeal
ra? vrjaovs ttjv re eircovv/jLOV ttoXlv tov yevvaiov
/3acriXeco<;, ovcpv/eloLS efieaTcos zeal fipvois, ovBe evo-
^Xovfievo^ V7r6 tcov ifeftaXXopLevcov eh tou? alyia-
Xovs zeal ra? i/ra^ou? drepircov irdvv zeal ovhe
ovofid^eiv eiTLTTjheiwv XvjiaTcov, dXX J eVl o-fiLXazeos

C zeal Ov/jlov zeal 7roa? evco&ovs. rjavyia Be itoXXtj
/ectTa/eXivo/jL€P(p zeal eU Tt 1 (StfiXiov dcpopcovTi, elra
BiavairavovTi ttjv otyiv tjSmttov diriBelv et? Ta?
vavs zeal ttjv OdXarrau. tovto i/iol fietpazeLco
KOfJuhfj veco OeplBuov eBozeei (fylXTarov e^ei yap zeal
irriyas ov cpavXas zeal Xovrpov ovze dvacfypoBcTOv
zeal ktjttov zeal BevBpa. dvrjp 8' cov rjBr) ttjv ira-
Xacav ezeeivrjv erroOovv BlaiTav, zeal rjXOov iroXXd-
zeis, zeal yeyovev tj/jllv ov/e e^co Xbycov rj avvoBos.

D ecrTi 8' ivravOa zeal yecopyias efxi)^ fiizepbv virb-
fiviifia, cpVTaXua ftpayeia, cpepovaa olvov evcoBrj re
zeal rjBvv, ovze dvapukvovrd rt irapa tov y^pbvov
irpoaXafielv. tov Aibvvaov oyjrei zeal tA? Xa/?tra?.
b ftoTpvs Be eirl t?}? d/inreXov teal iirl tt)<; Xtjvov
d\i(3bp,evo<; dirb^ev tcov pbBcov, to yXeuzeo<; Be iv
Tot? irlOois r)B)f veicTapbs eo~Tiv diroppco^ 'O/jbijpco
428 TTitTTevovTi. tL BrjTa ov ttoXXtj 2 yeyovev oi>8' eirl
irXedpa irdvv iroXXa rj TOiavTT] afiireXos ; 3 Tvybv

1 Hertlein suggests ; MSS. tls t6.

2 Hercher suggests ; iroKv MSS, Hertlein.

8 Hercher suggests ; toiovtup afj.-irehuv MSS., Hertlein.

73

TO EVAGRIUS

than twenty stades from the sea, so that no trader
or sailor with his chatter and insolence disturbs the
place. Yet it is not wholly deprived of the favours
of Nereus, for it has a constant supply of fish, fresli
and still gasping ; and if you walk up on to a sort of
hill away from the house, you will see the sea, the
Propontis and the islands, and the city that bears
the name of the noble Emperor ; 1 nor will you have
to stand meanwhile on seaweed and brambles, or be
annoyed by the filth that is always thrown out on to
seabeaches and sands, which is so very unpleasant
and even unmentionable ; but you will stand on
smilax and thyme and fragrant herbage. Very peace-
ful it is to lie down there and glance into some book,
and then, while resting one's eyes, it is very agree-
able to gaze at the ships and the sea. When I was
still hardly more than a boy I thought that this was
the most delightful summer place, for it has, more-
over, excellent springs and a charming bath and
garden and trees. When I had grown to manhood
I used to long for my old manner of life there and
visited it often, and our meetings there did not lack
talks about literature. Moreover there is there, as
a humble monument of my husbandry, a small vine-
yard that produces a fragrant, sweet wine, which
does not have to wait for time to improve its flavour.
You will have a vision of Dionysus and the Graces.
The grapes on the vine, and when they are being
crushed in the press, smell of roses, and the new-
made wine in the jars is a "rill of nectar," if one
may trust Homer. 2 Then why is not such a vine as
this abundant and growing over very many acres ?

1 Constantinople, named after Constantine.

2 Odyssey 9. 359 venTap6s £<ttiv airopp^.

79

THE LETTERS OF JULIAN

fxev ovBe eya> yecopyb? yeyova irpoOvfio^' dXXa
irrel epuol V7)(f)dXio<; 6 rod Aiovvcrov Kparrjp teal
eiri ttoXv t&v vvpcpwv BeiTai, oaov eh ifiavrov teal
tou? (f)i\ov<i' oXiyov Be iarc to xprjpaToov dvBptov
7rapeaK6uao-dfir]u. vvv Br) aoi Bcopov, <w faXi]
B tcecfraXi], BlBcopii, putepbv fiev oirep earl,, yaplev Be
(j)l\(p irapa (puXov, oltcoOev oltcaBe, Kara top crofibv
7roLr)Tr)v TlivBapov. tt]V e7riaToXrjv etriavpwv 777)0?
Xv^vov yeypacfra, ibo~T6, el tl rjpbdpTrjTac, firj
7TLKpco<; e%€Ta£e /jlt)& co? prjTwp prjTOpa.

26

BacrtXe/co 1

381 H fiev irapoipLia (frrjcrlv Ov iroXepov dyyeXXets,
iyco Be irpoo-Oeirjv etc ttj<; /eco/zeocHa? *Q %pvcrbv
dyyeiXas eirayv. Wi ovv epyois clvto Bel^ov, teal
B airevBe map r)pa<;' deputy yap c/>t\o? irapa tyiXov.
r) Be irepl tcl irpdypuaTa tcoivrj teal avve^V^ da%oXia
Bo/cel pev elvai 7r&>? roi? /z/) irdpepyov avTa ttolov-
glv eirayQu'^i ol Be tt)<; eVt/xeXeta? tcoivwvovvTes
elaiv eTTieiiceZs, go? epuavTOV ireiOw, teal avveTol teal
TrdvTWS Itcavol 7rpo? TrdvTa. BiBovgiv ovv poi
paaToovijv, coo-re e^elvai purjBev bXiywpovvTi teal
dvairaveaOai' avveapuev yap dXXi'fXois ov ftera
ttjs avXitcrjS vTTOKpLo-ecos, ??? /JLovrjs olfiaL ae p<ey^pi

1 Hertlein 12.

1 i.e. of water.

2 Olympian Ode 6. 99 ; 7. 5.

3 For Basil, see Introduction.

80

TO BASIL

Perhaps I was not a very industrious gardener.
But since my mixing bowl of Dionysus is inclined to
soberness and calls for a large proportion of the
nymphs/ I only provided enough for myself and my
friends — and they are very few. Well then, I now
give this to you as a present, dear heart, and though
it be small, as indeed it is, yet it is precious as coming
from a friend to a friend, " from home, homeward
bound," in the words of the wise poet Pindar. 2
I have written this letter in haste, by lamplight, so
that, if I have made any mistakes, do not criticise
them severely or as one rhetorician would another.

26

To Basil 3

"Not of war is thy report," 4 says the proverb, Early
but I would add, from comedy, "O thou whose From"
words bring tidings of gold ! " 5 Come then, show it JJjJ^j.
by your deeds and hasten to me, for you will come nopie
as friend to friend. 6 It is true that continuous
attention to public business is thought to be a heavy
burden on men who pursue it with all their energy ;
but those who share the task of administration with
me are, I am convinced, honest and reasonable
men, intelligent and entirely capable for all they
have to do. So they give me leisure and the
opportunity of resting without neglecting anything.
For our intercourse with one another is free from
that hypocrisy of courts of which alone you have

* Plato, Phaedrus 242b, Laivs 102d, cf. paroles de paix.
5 Aristophanes, Plutus 268. 6 Plato, Menexcnus 247b.

8r

VOL. III. Q

THE LETTERS OF JULIAN

C tov Bevpo TTeireipaaOcu, /caO' fjv iiraivovvTes jjll-

GOVGl T>]Xl/COVTOV fMCTO^ i)\l/COV Ol/Be TOt>9 TTOXeflMD-

To-rovs, dXXa fiera t/}? 7rpoar]/cova7j<; dXXrjXois
eXevdeptas e^eXey^ovTe<; re orav Bey /ecu einTi-
pLO)VT€s ov/c eXciTTOV tyikovfiev aXXr)Xov<; tcov
acpoBpa eraipcov evOev e^ecrnv tj/jllv direlr\ Be
cf)06vo<;' aveipuevois re airovBd^eiv kclX cnrovBd-
fyvai firj raXaLironpeZcrOai, /caOevBeiv Be dBecos.
en-el teal eypi]yopoi)<; ov% virep epuavrov puaXXov

D r) /cal virep tcov aXXcov dirdvTcov, a>? et/co9,
eyprjyopa.

TavTa iaco<; /caTrjBoXeo-^rjad gov kcu KareXrj-
prjaa, iraOoov tl /SXa/cwSe?" eirrjvecra yap ifiavTov
coGTrep 'AarvBd/ias. dXX' r iva ore ireiGco irpovpyov
ti fidXXov r)pXv tt)v crrjv irapovGiav are dvBpbs efjb-
(ppovo? iroirjaeLV tj Trapcuprjaeo-Ocd ti tov tccupov,

82 TavTa eireGTetXa. GirevBe ovv, oirep efyrjv, Btj/jLoglo)
XprjardpLevos Bpo/ncp' GwBiaTptyas Be rjpblv e'</>'
ocrov oroi cbiXov, olirep av OeXys vqj r)p,cov Tre/JLiro-
p,evo$, a)? TrpoarjKov eaTi, ftaBiel.

27
Spa^l

iv l

428 BaaiXel piev 7rpbs tcepBos bpoovTi xaXeirbv av

C {j/jLqov iajdvT] to aiTTjpia, Kal ov/c av co/jdrj Belv Tt]V

Brjfjbocrlav eviroplav ftXdirTeiv ttj irpos Tivas IBLa

Hertlein 47.

1 A proverb derived from Philemon, frag. 190 ; for the
whole verse, see below, p. 159.

2 i.e. the cur sus publicus ; cf. To Eustathius, p. 139.

82

TO THE THRACIANS

hitherto, I think, had experience, that hypocrisy
which leads men to praise one another even while
they hate with a hatred more deadly than they feel
for their worst enemies in war. But we, though we
refute and criticise one another with appropriate
frankness, whenever it is necessary, love one another
as much as the most devoted friends. Hence it is
that I am able — if I may say so without odium —
to work and yet enjoy relaxation, and when at
work to be free from strain and sleep securely. For
when I have kept vigil it was less on my own behalf
probably than on behalf of all my subjects.

But perhaps I have been wearying you with my
chatter and nonsense, displaying stupid conceit, for
I have praised myself, like Astydamas. 1 However, I
have despatched this letter to you to convince you
that your presence, wise man that you are, will be
serviceable to me rather than any waste of my time.
Make haste then, as I said, and use the state post. 2
And when you have stayed with me as long as you
desire you shall go your way whithersoever you
please, with an escort furnished by me, as is proper.

27

To the Thracians 3

To an Emperor who had an eye solely to gain, 362

your request would have appeared hard to grant, J^y™

and he would not have thought that he ought to From

injure the public prosperity by granting a particular ,^°».

nople
3 An answer to a petition. For Julian's remission of
arrears, iWeifiara, Latin reliqua, of taxes at Antioch, of.
Misopogon, 3(55b. For his popularity with the provincials
due to this liberality, cf. Ammianus 25. 4. 15.

83

o 2

THE LETTERS OF JULIAN

\apni' eirel Be rjpueh ov% o, n irXelara irapd tcov
VTrrjKocov dOpoi^eiv ireiroiy]p,eQa cfkoitov, aX)C oti
irXelarcov dyaOwv avToh airioi yiyveaOai, rod to
Kal bplv diroXvaei ra 6^Xrjp,aTa. diroXvaei Be

D ov% a7rXw? airavra, dXXa fiepiadr')Geiai to it pay -
pict, to puev eh i)p,a<;, to Be eh ttjv tcov GTpaTito-
tcov ypelav, ef ?7? ovk eXd^icrTa Kal avTol Brjirov
cpepecrde, ttjv elpijvrjv kcu Trjv dacpdXeiav. Toiyap-
ovv p^eypi pev T//9 TpLTrj? e7TLvep,rjaeco<; d<$>iep,ev
vplv ttuvtcl, oaa ex tov cpOdvovTO? eXXeiirei %P°~
vow p,eTa TavTa Be elcroiaeTe kcltcL to e#o?. vplv
Te yap tcl dcf>i€p,eva %a/ot? iKavij, Kal r\plv tcov
429 kolvcov ovk dpieXrjTeov. irepl tovtov Kal rot?

• eirdpypis eirecrTaXKa, Xv r) "fcapis vplv eh epyov
TTpo^wprjo-r]. eppcop,evov<; vp,a<; ol deol aco^oiev
tov diravTa ypovov.

28

407 'AveTTiypacpo? virep 'Apyeicov 1

" 'Tirep tt}? 'Apyelcov 7ToXeco<; iroXXci p,ev av tj?
elirelv eypi* crepivvveiv avTrjv eOeXcov, iraXaid Kal
via 7Tpdyp,aTa. tov Te yap TpcoiKov, Kaddirep

1 Hertlein 35.

1 Apparently he means that the arrears are remitted down
to the year 359, but they must pay what is due from that date.

2 If the date is correct, this was probably a private com-
munication to the newly-appointed Proconsul of Achaia,
Praetextatus. Under the Roman dominion, Greek cities to
settle their disputes had recourse to lawsuits which were
often long and tedious. Seven years before Julian's accession,
Corinth had successfully claimed the right to tax Argos.

84

ON BEHALF OF THE ARGIVES

indulgence to any. But since I have not made it
my aim to collect the greatest possible sums from
my subjects, but rather to be the source of the
greatest possible blessings to them, this fact shall for
you too cancel your debts. Nevertheless it will not
cancel the whole sum absolutely, but there shall be
a division of the amount, and part shall be remitted
to you, part shall be used for the needs of the army ;
since from it you yourselves assuredly gain no slight
advantages, namely, peace and security. Accordingly
I remit for you, down to the third assessment, 1 the
whole sum that is in arrears for the period preceding.
But thereafter you will contribute as usual. For the
amount remitted is sufficient indulgence for you,
while for my part I must not neglect the public
interest. Concerning this I have sent orders to the
prefects also, in order that your indulgence may be
carried into effect. May the gods keep you prosper-
ous for all time !

28

On behalf of the Argives ; unaddressed 2

On behalf of the city of Argos, if one wished to 362

recount her honours, many are the glorious deeds £™™

both old and new that one might relate. For stanti.

instance, in the achievements of the Trojan War nope

The money was spent on wild beast shows and similar enter-
tainments at Corinth. The Argives appealed to Julian for
a revision of the case, and he now writes to the Proconsul of
Achaia, leaving the decision to him, but strongly supporting
the claim of Argos. As this letter is the only evidence for
the Corinthian exaction or the Argive appeal, we do not
know the result. Nor can we determine whether Julian is
writing in 362 or 363. It seems unlikely that the Argives
appealed to him when he was a student at Athens in 355,
as gome scholars have maintained, See Introduction.

85

THE LETTERS OF JULIAN

C varepov 'A0r)vcdoi<; ical AaKeBaifioviois rov Tiepai-
kov, 1 irpoarjKei to irXeov i/celvois epyov. Bo/cel fiev
yap dficpco icoivf) rrpa^d-fjvai irapa T/79 'EWaSo?*
cl^lov Be coairep rcov epycov teal T/79 cppovruBos,
ovtcd Ka\ tcov eiraivcov tov<z rjye/jiovas to irXeov
ixereyeiv. dXXa ravra fjuev apyala 7ro)? elvai Bo-

K6L, TCL Be eVt TOUTOIS, TJ T€ ' H pa/cXeiBcbv Ka6oBoS

kclI a>? rco 7rpetj/3vTciTG) yepa<$ etjrjpeOrj, ij re eh
D MatceBovas ifceWev airoiKia, real rb AafceBaifio-
vioi 1 ? ovrco TrXrjcriov irapoiKovvra^ dBovXcorov del
kcl\ eXevOepav fyvXd^ai rr)v ttoXlv, ov pu/cpas ovBe
Tfjsi Tvxovo-rjs dvBpela? r\v. dXXa Brj ical ra ro-
aavra irepl toi>? Ylepaas virb roov M.a/ceB6vcov
yevofxeva ravrrj irpoarj/ceiv rfj rroXeu Bitcaieos av
ri<; viroXaftoL' QiXiirirov re yap ical ' AXe^dvBpov
408 rcov irdvv rcov rrpoyovcov irarph rjv aurrj. r Pco-
fialoi? be varepov ov% dXovcra fiaXXov rj Kara
^vfifiax^v v7T7]Kovae, ical coarrep ol/xai fiereixe
ical avrrj KaOdirep at Xoiiral t/}? eXevOepias teal
rcov aXXcov Bixaicov, biroaa vefjbovcn rah irepl rrjv
'EXXdBa iroXecnv ol tcparovvres del.

KopuvOioi Be vvv avrrjv rrpoo-vepLOjikv^v 2 avroh'
ovtco yap elirelv evirpeirecrrepov' virb 3 t/J? fiaai-

1 Duebner suggests ; lacuna Hertlein, MSS.

2 Hertlein suggests ; MSS. Trpoo-yeuofxevrjv.

3 Hertlein suggests ; awb MSS.

1 Temenus the Heraclid received Argos as his share ; his
descendants were expelled and colonised Macedonia ; cf.
Julian, Oration 3. 106d ; Herodotus 8. 137.

86

ON BEHALF OF THE ARGIVES

they may claim to have played the chief part even
as did the Athenians and Lacedaemonians, in later
times, in the Persian War. For though both wars
are held to have been waged by all Greece in
common, yet it is fitting that the leaders, just as
they had the larger share of toils and anxiety, should
have also a larger share of the praise. These events,
however, may seem somewhat antiquated. But
those that followed, I mean the return of the Hera-
cleidae, the taking of his birthright from the eldest, 1
the sending from Argos of the colony to Mace-
donia, and the fact that, though they were such
near neighbours to the Lacedaemonians, they always
preserved their city unenslaved and free, are proofs
of no slight or common fortitude. But, further-
more, all those great deeds accomplished by the
Macedonians against the Persians might with justice
be considered to belong to this city ; for this was
the native land of the ancestors of Philip and Alex-
ander, 2 those illustrious men. And in later days
Argos obeyed the Romans, not so much because she
was conquered as in the character of an ally, and,
as I think, she too, like the other states, shared in
the independence and the other rights which our
rulers always bestow on the cities of Greece.

But now the Corinthians, since Argos has been
assigned to their territory — for this is the less in-
vidious way of expressing it — by the sovereign city, 3

2 Alexander claimed to be an Argive. For the colonisation
of Macedonia cf. Herodotus 5. 22.

3 Rome, cf. Oration 4. 131d. Corinth had been made
a Roman colony by Augustus, and claimed authority over
certain other cities that were not colonies ; the Roman
Proconsul regularly resided at Corinth.

87

THE LETTERS OF JULIAN

Xevovarjs iroXecos eh fcarciav eirapOevres avvreXeiv
B avroh avayfcd^ovai, /cal ravT7]<; rjp^av, w? (paai,
tt}? KaLvorofxia^ e/38o/jLO<; ovtos eviavros, ovre ryv
Ae\(f>wv ovre rrjv 'HXeloov dreXeiav, 979 rjijicoOrjcrav
eirl t<w BiaTidevai tovs irapa afyiaiv lepovs dyoovas,
alBeaOevres. rerrdpcov yap ovtcov, &>? I'd/xev, tcov
/leytarcov /cal XauirpOTarcov dycovwv ire pi ttjv f E\-
XdBa, 'HXetoi fiev 'OXv/jltticl, Ae\<f>ol Be Tlvdia,
teal ra ev 'laOfirp KopLvOcoi, 'Apyeioi Be ttjv tosv
C Nefiewv avy/cporovai iravrjyvpLV. 7rw? ovv ev\o-
yov eiceivoLs puev virdpyeiv rrjv dreXeiav rrjv iraXai
BoOelaav, tou? he eirl roh 6/jloiois Bairavn]\xaaiv
dfyeOevTa? ird\at, rv)(ov Be ovBe rrjv dp%rjv vira-
'XOevTas vvv d<prjprjaOai ri]V irpovofiiav rjs r)%Ho-
drjaav ; 777309 Be tovtol? 'HXeiot fiev /cal AeX<j)ol
Bid tt)s iroXvOpvXrjTOv ir evraerr) piho$ aired; eirc-
re\elv elcodacri, Bittcl B" earl Ne/xea. irapa roh
'Apyeiots, KaOdirep "\a6pua irapa KopivOiocs. ev
jxevroL rovT(p tw %p6v(p /cal Bvo irpo/ceiviai irapa
roh *ApyeLoi<$ dywves erepoi roioiBe, ware elvai
D reaaapas tou? irdvras ev eviavroh recraapai. 7rw?
ovv etVo? i/ceLvovs p,ev dirpdyp J ova<; elvai \eirovp-
yovvras aira%, tovtov? Be virdyeaOai /cal irpbs ere-
pcov cvwrlXeiav eirl T€Tpair\ao~iois roh oIkoi Xei-
Tovpyyj/jbaatv, aXXcos re ovBe irpb<; 'RXXrjvi/crjv ovBe
iraXaidv iravrjyvpiv ; ov yap e? yopy]ylav dycovcov
yvjjLViK&v 7) fiovai/ccov oi KopivOtoi tcov iro\Xa>v
409 Beovrai ^prj/jbdrcov, eirl Be rd /cvvr/yeaia rd iroX-

1 i. e. the Corinthians ought to have allowed similar
immunity to Argos.

2 One of these festivals was the Heraean games.

ON BEHALF OF THE ARGIVES

have grown insolent in ill-doing and are compelling
the Argives to pay them tribute ; it is seven years,
as I am told, since they began this innovation, and
they were not abashed by the immunity of Delphi
or of the Eleans, 1 which was granted to them so that
they might administer their sacred games. For
there are, as we know, four very important and
splendid games in Greece ; the Eleans celebrate the
Olympian games, the Delphians the Pythian, the
Corinthians those at the Isthmus, and the Argives
the Nemean festival. How then can it be reason-
able that those others should retain the immunity
that was granted to them in the past, whereas the
Argives, who, in consideration of a similar outlay, had
their tribute remitted in the past, or perhaps were
not even subject to tribute originally, should now be
deprived of the privilege of which they were deemed
worthy ? Moreover, Elis and Delphi are accustomed
to contribute only once in the course of their far-
famed four-year cycles, but in that period there
are two celebrations of the Nemean games among
the Argives, and likewise of the Isthmian among the ,
Corinthians. And besides, in these days two other
games 2 of this sort have been established among
the Argives, so that there are in all in four years
four games. How then is it reasonable that those
others who bear the burden of this function only
once should be left free from the tax, whereas
the Argives are obliged to contribute to yet other
games in addition to their fourfold expenditure at
home ; especially as the contribution is for a festival
that is neither Hellenic nor of ancient date ? For
it is not to furnish gymnastic or musical contests
that the Corinthians need so much money, but they

8 9

THE LETTERS OF JULIAN

\aius ev Toh Oedrpois iirireXov/jbeva ap/crov<; icai
irapBdXeis dyvovvTai. drap aurol fiev elfcorax; (f>e-
povcri Bid tov ttXovtov tmv dvaXcofidrcov to pueye-
60s, a\X(o<; re tcai ttoWwv irokewv, &)? et/co?,
avToh eh tovto avvaipopevcov, ware mvovvtcli rrjv
repyjnv tov (ppovrfpuaTO?. 1 'Apyeloi Be xp^pdTwv te
ex oVTe s evBeeo~T€pov ical ^evi/cfj Oka kcu irap aWoi?

B einBovXeveiv dvayrca^opievoi 7toj? ovk dBiKa p,ev
koX irapdvofia, r>}? Be irepl Tt]v ttoXiv dpyaias
Bvvdfieoos T€ teal Sof?;? dvdtjia irelaovTai, 6Wf?
7* avToh dcTTvyeiTOves, ou? irpoafjKov r)v dya-
irdcrOat pudXXov, elirep opdcos e^ei to " ovK dv ftovs
dTToXotTO, el fir] Bed fca/ciav yetTovcov "• ^Apyeloi
Be eoLfcaaiv ov% virep evbs iroXvirpaypiovovpevoi
ftoiBlov TavTd tou? K.opiv0iov<; aLTidaOai, dXX!
\J7rep iroXXSiv teal peydXwv dvaXcopLaTcov, oh ov
Bikcl'mds elalv virevOvvoi.

C KctLTOi Trpbs tov<; K.opiv0Lovs €ik6tq)<; dv Ti? teal
tovto TTpoaOeirj, iroTepov avToh Bokgl kclXcos e%eiv
Toh tt}? TraXaids 'EXXdBos eireaOai vo/JLipbois rj
p,dXXov.oh evayyos Bofcovai irapa tt}? ftaaiXev-
ovo~7)s irpoaeiXrjtyevaL iroXecos ; el pev yap ttjv
t(ov jraXaicov vopLip,(ov dyairwai aepvoTijTa, ovk
'Apyelois pudXXov eh KopivOov rj J£opiv0ioi<; eh
"Apyos avvTeXelv irpoo~r)Kei' el Be Toh vvv virdp-

1 &<rre Bidez suggests ; 5j/ Reiske ; wvovvrai — <pp6vr)ixa.Tos
Hertlein, following Horkel. would delete ; wuovvtcli oZv
Capps suggests ; uvovfiivoov Keil.

I follow Heyler in interpreting <pp6vr}fxa as the pleasure-
90

ON BEHALF OF THE ARGIVES

buy bears and panthers for the hunting shows which
they often exhibit in their theatres. And they
themselves by reason of their wealth are naturally
able to support these great expenses, — especially as
many other cities, as is to be expected, help by con-
tributing for this purpose, — so that they purchase the
pleasure of indulging their temperaments. 1 But the
Argives are not so well off for money, and com-
pelled as they are to slave for a foreign spectacle
held in the country of others, will they not be
suffering unjust and illegal treatment and moreover
unworthy of the ancient power and renown of their
city being, as they are, near neighbours of Corinth,
who therefore ought to be the more kindly treated,
if indeed the saying is true, " Not so much as an ox
would perish 2 except through the wrongdoing of
one's neighbours " ? But it appears that when the
Argives bring these charges against the Corinthians
they are not raising a dispute about a single paltry
ox, but about many heavy expenses to which they
are not fairly liable.

And yet one might put this question also to the
Corinthians, whether they think it right to abide
by the laws and customs of ancient Greece, or rather
by those which it seems they recently took over
from the sovereign city ? For if they respect the
high authority of ancient laws and customs, it is no
more fitting for the Argives to pay tribute to Corinth
than for the Corinthians to pay it to Argos. If, on

loving "temperament," genius, of the Corinthians. Others
translate "pride."

2 A paraphrase of Hesiod, Work* and Days 348, ou5'
$lv &o?s o.t:6Xoit, (I fiT) ye'iTwv K«K 2>$ fftj ; cf. PlautllS, MctOCUuT

4. 4. 31.

91

THE LETTERS OF JULIAN

D %acn rfj iroXei, 1 eireihr) tt]v 'Pco/ia'ifcrjv airoiKiav
ehe^avro, la^vpL^ofxevoi irXeov ex^v d^iovai, irap-
aiTTjaofieda /leTpia)^ avroi)? pbr) twv irarepwv
(ppovecv [xel^ov, firjSe oaa /caXco<; e/celvot KpivavTes
rais irepl tt\v 'EXXdha Ste(f>vXa^ap iroXeaiv eOifxa,
ravra KajaXvetv zeal /caivoro/ielu eirl f3Xdf3j) real
Xvfirj twv darvyenovwv, aXXws re teal vecorepa
Xpcofievovs rfj tyrjtfxp kcu rrjv dirpayfxoavvrjv rod
\a%ovTo<; virep t?)? 'Apyelwv 7ro\e<y? rrjv hl/ctjv
elaeXOelv epfiaiov exovra<; r^9 irXeove^ia?. el yap
i(f)rj/cev e%Q) r^9 EWaSo? awdycov rrjv Sl/ctjv, ol
410 KopivOioi eXarrov re icryyeiv epueXXov kcli to 81-
icaiov i^€Ta^6/jb€Vov fcct/ccos cpalvecrOai irpbs tcov
iruXXwv koX yevvalwv tovtcov avvrjyopcov, vcfi wv
el/cos eari rbv BiKaaTrjv, irpocrTiOe/xevov teal rod
Kara r?]V iroXiv dgicopaTOS, BvacoirovpLevov Tavrrjv
tt)v -yjrrjcj)ov e^eveyicelv.

'AUa ra fiev virep t?)? iroXews hiicaia koX tcov

B pijropcov, el fxovov d/coveiv eOeXois zeal Xeyetv avTols
eiriTpaireir) ttjv hlfcrjv, ef virapx^ irevo-r}, real to
irapaarav eic twv Xeyofievcov 6p0co<; tcpiOrjaeTai.
on he XPV Kai T0 ^ T V V Trpeo-fteiav ravrr^v irpoad-
yovai hi rj/mwv ireiadrjvai, pu/cpa irpoadelvai XPV
irepl clvtcov. Aioyevr)? \xev roi ical Aafiirpias cj>i-
Xoo-ocfrovai fiev, etirep tj? aXXos roov kolQ* ?;/-t«9j

1 Hertlein suggests ; els tV ir6\iv Reiske ; r)]v ir6\iv MSS.

1 i.e. the present embassy led by Diogenes and Lamprias ;
see below, 410b.

2 Julian now addresses the Proconsul directly. If 355 is the

92

ON BEHALF OF THE ARGIVES

the other hand, in reliance on the laws they
now have, they claim that their city has gained
advantages since they received the colony from
Rome, then we will exhort them in moderate lan-
guage not to be more arrogant than their fathers
and not to break up the customs which their fathers
with sound judgment maintained for the cities of
Greece, or remodel them to the injury and detri-
ment of their neighbours ; especially since they are
relying on a recent decision, and, in their avarice,
regard as a piece of luck the inefficiency of the man
who was appointed to represent the case of the city
of Argos. For if he had appealed and taken the
suit outside of the jurisdiction of Greece, the Corin-
thians would have had less influence ; their rights,
would have been shown to be weak, when investigated
by these numerous and upright advocates, 1 and,
swayed by these, it is likely that the judge would
have been awed into giving the proper decision,
especially as the renown of Argos would also have
had weight.

But as for the rights of the case with respect to
the city you 2 will learn them from the beginning
from the orators if only you will consent to hear
them and they are permitted to present their case,
and then the situation will be correctly judged from
their arguments. But in order to show that we
ought to place confidence in those who have come
on this embassy, I must add a few words concerning
them. Diogenes and Lamprias 3 are indeed philo-
sophers equal to any in our time, and they have

correct date the Proconsul may be the insolent person referred
to in To Theodoras, p. 37, as having slighted Julian's wishes.
3 These men are otherwise unknown.

93

THE LETTERS OF JULIAN

t/}? TroXiTeias Be la p,ev evTipua 1 teal KepBaXea
Biaire^evyaar rfj irarpiBi Be eirapKelv del Kara
Bvvapiv irpoOvpLOvpevoi, orav rj woXis ev Xpeia
q fieydXrj yevrjTCUy Tore prjropevova-c Kal iroXiTev-
ovrat /cal 7rpea/3evovai /ecu Bairavcoaiv etc tcov
virapxovTcov irpoOvfico^, 6/37049 diroXoyovpbevoL ra
tyiXoo-ofyias oveiBrj real to Boicelv dxp^TOVS elvai
Tat? irokeai tovs pieTiovTas (friXocrofyiav yjrevBos
eXeyXovTes' x?^) Tai l^P avTols r\ re iraTp\s eh
TavTci, Kal ireipoivrai florjOelv avrrj to BUaiov oV
rj/jLcbv, rjpuels B' avOus Bid aov. tovto yap recti
fxovov XeLireTai tols dBiKovpuevois els to acoOrjvai,
D to Tvyeiv Bikckttov Kplveiv re eOeXovTos /ecu Bvva-
fievov KaXcos' oiroTepov 2 yap dv airy tovtcov,
e^airaTrjOevTOS rj KaTawpoBovTOS avrov to Bi/eaiov
olxeaOai irdvTWS dvdy/erj. a\V eTreiBrj vvv r\plv
rd pev T(ov Bucaarcov virdpx^ fear ev^d?, Xeyecv
B' ovk evi pbrj Tore e<j)€VTas, dfyovai tovto TrpcoTov
avTOis dveOrjvai, /eal pur} ttjv dirpaypoavvrjv tov
TOTe avvenrovTOS tt} iroXei /eal ttjv Biierjv eirLTpo-
irevaavTOS aWiav avTrj yeveaQai els tov eireiTa
alwva [3Xdftr)S TocravTrjs.
411 "Atottov Be ov XPV vopui^eiv to ttjv Blktjv avOis
dvdBiKOV iroielv tols pev yap IBiuiTais ^up,(f>epei
to /epeiTTOv Kal XvaiTeXecrTepov oXiyov irapiBelv,
ttjv els tov eireiTa xpovov dacpaXetav oovovpbivois'
ovtos yap avTols oXiyov ftiov, rjBv p,ev Kal to eir
oXiyov fjavxias diroXavaai, (pofiepbv Be Kal to

1 Hertlein suggests ; MSS., Hertlein ti>uo/j.a.

2 8 rt Hertlein suggests for lacuna, cf. ti's for ir6repos
Caesars 320 C; 6-n Srepov Aldiue.

94

ON BEHALF OF THE ARGIVES

avoided the honours and lucrative offices of the
state ; but they are ever zealous to serve their
country to the best of their ability, and whenever
the city is in any great emergency, then they plead
causes, assist in the government, go on embassies,
and spend generously from their own resources.
Thus by their actions they refute the reproaches
brought against philosophy, 1 and disprove the com-
mon opinion that those who pursue philosophy are
useless to the state. For their country employs
them for these tasks and they are now endeavouring
to aid her to obtain justice by my assistance, as I
in turn by yours. For this is indeed the only hope
of safety left for the oppressed, that they may
obtain a judge who has both the will and ability
to give a fair decision. For if either of these
qualities be lacking, so that he is either imposed on
or faithless to his trust, then there is no help for
it — the right must perish. But now, since we have
judges who are all that we could wish, and yet are
not able to plead because they did not appeal at the
time, they beg that this disability may first of all be
removed for them, and that the lack of energy of
the man who at that time was the city's advocate
and had the suit in charge may not be the cause of
so great detriment to her for all time to come.

And we ought not to think it irregular that the
case should again be brought to trial. For, though
in the affairs of private persons it is expedient to
forego a little one's advantage and the more profit-
able course, and thereby purchase security for the
future — since in their little life it is pleasant, even
for a little, to enjoy peace and quiet ; moreover it

1 Of. Plato, Republic 489a.

95

THE LETTERS OF JULIAN

7rpo? T&v Bi/cacmjpLcov diroXecrOaL Kpivo\xevov, koi
B ttcuctl irapairep^ai ttjv Blktjv dre\rj' ware klvBv-
vevei Kpelaaov elvai to koi o-rrwcrouv irpoaXaftelv
rjpbiav r) irept rod ttclvtos dycovc^6p,evov diroOavelv
ra<; TroXeis Be aOavaTovs ov<ras el pr) Tt? hiKalws
Kpivas t^? 7T/30? dXXiqkas (^iXoveiKia^ aTraXXdtei,
dOdvzrov eyeiv ryv Bvavoiav irdvTWS dvay/calov,
real to yLtto-o? Be lo~xyp ov T <P XP° V( P KpaTuvoiievov.
etprjrai,, (f>aalv ol prjTopes, 6 y e/^o? Xoyos,
Kpivois 6" av avrbs ra Beovra.

29

'lovXiavcp 6eiw 1

Et Ta? era? eTuaroXas eyco irapa (pauXov ttoiov-
puai,

ef apa Btj /jlol eireira Oeol (j)peva<; coXecrav avroi.

tI yap ovfc eveariv ev to?? vols KaXov ; evvoia,
irians, dXtjOeia, teal to irpo tovtcov, ov %<w/?i9
ovBev eaTL raXXa, (j)p6vr)o-L<; airacri to£? eavrrj?
puepeonv, ayyjLvoia, avveaei,, evftovXiq BiaBeitcvv-
puevr). on Be ovrc dvriypd(j)(o, touto yap koX
KarepLejuyfrco, o")(oXr]V ou/c ayco, fia tou? Oeovs, teal
p,r) vofiiar]^ uKKta/jibp elvai /LiTjBe iraiBiav to
TTpayfia. paprvpopuai tou? XoyLovs Oeovs, on
ttXtjv t Op.r)pov teal HXdrcovo? ovtc dtcoXovOel pot,
ttvktlov ovre (piXoaotyov ovre p7]ropi/cbv ovre
ypapupaTi/cbv ov0* laropia t*? tcov ev /coivr) XP eia '
1 Papadopoulos 1 * ; not in Hertlein.

96

TO HIS UNCLE JULIAN

is a terrible thought that one may die while one's
case is on trial before the courts and hand down
the lawsuit to one's heirs unsettled, so that it seems
better to secure the half by any possible means than
to die while struggling to gain the whole, — cities on
the other hand do not die, and unless there be
found someone to give a just decision that will free
them from their quarrels with one another, they
must inevitably maintain undying ill-will, and their
hatred moreover is deep-rooted and gains strength
with time.

I have said my say, as the orators express it. You
must yourselves determine what is proper to do.

29

To his Uncle Julian

If I set small store by your letters, "Then the 362
gods themselves have destroyed my wits." 1 For p^
all the virtues are displayed in them : goodwill, Con-
loyalty, truth, and what is more than all these, since n0 pie
without it the rest are nought, wisdom, displayed by
you in all her several kinds, shrew T dness, intelligence
and good judgement. You reproached me for not
answering them, but I have no time, heaven knows,
and pray do not suppose that this is affectation or
a jest. The gods of eloquence bear me witness
that, except for Homer and Plato, I have with me
not so much as a pamphlet 2 on philosophy, rhetoric,
or grammar, or any historical work of the sort that is
in general use. And even these that I have are

1 Iliad 7. 360.

2 Lit. " folding tablet ; " the more usual form is irrvKrlov.

97

VOL. III. II

THE LETTERS OF JULIAN

koI ravra Se aura rot? irepidiiToi^ eouce KaX
cjjvXaKTypLois' BeSerat yap del. oXiya Xolttov
/cal evyojiai kclitoi Beofievos, &>? el/co<;, el irep irore
aXXore /cal vvv evyu>v ttoXXwv irdvv, /cal fieydXwv.
dXX* dyye 1 TrdvToOev 1 nrepieyp^va rd irpdy-
fiara, oyjrei Be ictcd*; ical avjos, orav eh ttjv Xvplav
yevwjxai.

Tiepl Be o)V eireaTeiXds puoi, irdvTa eiTaivw,
irdvra Oavfid^co a evvoeh, 2 ovBev eariv diro-
ftXr/Tov eg ifcelvoov. 3 XoQi ovv otl /cal irdvra
irpd^co avv Oeoh.

tou? klovcls tow? Aacf)vaLOv<; Oov irph roiv
aXXwv tol/? etc ffaaiXeicDV rcov iravrayov Xaffcbv
aTTOKOjiKTOV, vttq(J7Y)<jov Be eh Ta? i/celvcov 'xcopas
rous e/c Tcov eWy^o? /caTeiXrj/jL/jLevcov olrcicov el Be
KatceWev eiriXeiiroiev, oirrrj^ irXivdov /cal tcovea)?
Tero? 4 e^wOev /jLap/Jiap(oaavTe^ evreXecTTepoi*; XP 7 )'
ado/jieOa' to Be ocrcov 5 on TroXureXelas earl /cpetrrop
/cal Toh eu (f>povovacv rjBovrjv ev ftiro /cal rfj xpijcec
eyov iroXXrjv, avTos olBas.

1 Weil, TrcLvTore MS.

2 MS. eV oTs ; a ivvous Weil.

3 TTavTct. i-KOLivoo — ixelvup Weil regards as quotation from
the elder Julian's letter.

4 Capps ; MS. ews, Bticheler deletes.

5 Asmus, cf. Vol. 2, 213d ; MS. aUiov.

1 For the use of such amulets in the Mithraic ritual to
which Asmus here sees an allusion, see Mithrasliturgie, p. 20,
Dieterich.

2 Julian left Constantinople soon after May 12th for
Antiooh, where his uncle then was.

3 The temple of Apollo at Daphne, the suburb of Antioch,
which was burned on October 22nd during Julian's visit,

08

TO HIS UNCLE JULIAN

like personal ornaments or amulets, 1 for they are
always tied fast to me. For the rest I do not even
offer up many prayers, though naturally I need now
more than ever to pray very often and very long.
But I am hemmed in and choked by public business,
as you will perhaps see for yourself when I arrive in
Syria. 2

As for the business mentioned in your letter, I
approve of everything and admire everything you
propose, nothing of that must be rejected. Be
assured, then, that with the aid of the gods I shall
leave nothing undone.

First of all set up the pillars of the temple of
Daphne ; 3 take those that are in any palace anywhere,
and convey them thence ; then set up in their places
others taken from the recently occupied houses. 4
And if there are not enough even from that source,
let us use cheaper ones meanwhile, of baked brick
and plaster, casing them with marble, 5 for you are
well aware that piety is to be preferred to splendour,
and, when put in practice, secures much pleasure for
the righteous in this life. Concerning the affair

had fallen into disrepair in the reign of Constantius, and
columns had been removed by the Christians; cf. Zonaras
13. 12, who relates that at Tarsus, on his way to Persia,
Julian learned that the Christians had robbed the temple of
Aselepius at Aegae, on the coast, of its columns and used
them to build a church. Julian ordered the columns to be
restored to the temple at the expense of the Christians.

4 Perhaps he means the Christian church dedicated to St.
Babylas, which his halt-brother Gallus had erected opposite
the temple.

5 i.e. a coat of stucco made with marble dust.

99

THE LETTERS OF JULIAN

Uepl Be rcov 7rpo? AavpLKtov *■ ovOev olfiat Belv
eiTLGTeWeLV aoi, ttXtjv tootovtov irapaiva), iraaav
opyrjv a<£e?, iTrirpeyfrov airavra rfj Bifcrj, ra? a/coa?
vcf)i^(ov avrov to?? Xoyois fierd 7rdarj<; iriarews

T>}? 7T/50? TO hlKCLlOV. KaX OV (pTJfll TOVTO, ft)? OVK

lirayQr] ra irpos ae ypatyevra KaX irXrjprj irdarj^
v (3 pews fcal virepoyjria<;, dXXa %pr) (pepeiv dvBpos
<ydp eariv dyaOov /cal fieyaXoyjrv%ov drcoveiv fiev
hcikcos, Xeyeiv Be fir) Ka/eo)?. coairep yap ra ftaXXo-
fieva 7rpb<; tol>? arepeovs teal yevvaiovs toi%ovs
eiceivois fiev ov nrpoai^dvei, ovBe TrXrjTrei, ovBe
eyicd0i"iTai, acftoBporepov Be eirl rov<; ftdWovras
dva/cXarai, ovtco irdaa XoiBopia koX /3Xaa(f)r]fiia
koX vftpis aBifccx; dvBpbs dyaOov fcaTa^vOeiaa
Oiyydvei fiev ovBajiws e/ceivov, Tpeirerai Be eirl
rbv KCLTaxeovTd. ravrd aoi irapaivco, ra Be ef?}?
earai tt)? fcpiaews. virep Be icov ificov eiriaroXcov
a? <jyrjai ae Xafiovra nap* ifiov Brjfioaievaai,
yeXoiov elvai pot (f>aiveTai tyepeiv et? Kpiaiv ovOev
yap eyco, /id toi>? Oeovs, 7rpo? ae irdnroje yeypa<f>a
ovre 7rpo? dXXov avOpayirov ovBeva, b fir) Brjfioaia
tois irdai irpOKeloOai flovXofiar Tt? yap daeXyeia,
Tt? vftpis, Tt? 7rpo7rr)\afao-fi6<>, ti? XoiBopla, Tt?
ala)(poppr)fioavvr) Tat? e/iaZ? iiriaroXais eveypd(f)r]
Trore ; o? ye, fcal el irp6<$ riva rpa^vrepov etyov, 2
BiBovarjs fioi t>}? vTroOeaews coairep ef a/xaf^?

1 AavpaKiov ]\IS. , AavpiKiov Geffcken, to identify him with
the correspondent of Libanius.

2 ]>ucheler; MS. et KaL — %%^v ; Kaiirep — %x^v Papadopoulos
suggests.

1 Possibly to be identified with Bassidius Lauricius,
governor of the province of Isauria in 359, a Christian

TO HIS UNCLE JULIAN

of Lauricius, 1 I do not think I need write you any
instructions; but I give you just this word of advice:
renounce all feeling of anger, trust all to justice,
submitting your ears to his words with complete
confidence in the right. Yet I do not deny that
what he wrote to you was annoying and full of every
kind of insolence and arrogance ; but you must put
up with it. For it becomes a good and great-soul ed
man to make no counter charge when he is maligned.
For, just as missiles that are hurled against hard,
well-built walls, do not settle on them, or penetrate
them, or stay where they strike, but rebound with
increased force against the hand that throws them,
just so every aspersion directed against an upright
man, slander, calumny, or unmerited insolence,
touches him not at all, but recoils on the head of
him who made the aspersion. This is my advice to
you, but the sequel will be for the law to decide.
With regard, however, to the letters which he asserts
you made public after receiving them from me, it
seems to me ridiculous to bring them into court.
For I call the gods to witness, I have never written
to you or any other man a word that I am not willing
to publish for all to see. - Have I ever in my letters
employed brutality or insolence, or abuse or slander,
or said anything for which I need to blush ? On the
contrary, even when I have felt resentment against
someone and my subject gave me a chance to use
ribald language like a woman from a cart, 2 the sort

correspondent of Libanius ; Ammianus 19. 13.2; Libanius,
Letter 585, Foerster. The little that we know about Lauricius
gives no clue to what follows.

2 A proverbial reference to the scurrilous language per-
mitted to the women who rode in wagons in the Eleusinian
processions ; cf. Aristophanes, Flatus 101-4.

IOI

THE LETTERS OF JULIAN

elirelv, ola tyevBcos iirl rod Av/cdpf3ov 1 'Ap^l-
\o%o<;, aepvoTepov aura 2 kol acocfypovearepov
i(f>0ey^dprjv i] ri<; 3 lepdv viroOeaiv peTrjei. el
Be T77? vTrapypv(TT}<$ r)plv 77730? d\\?J\oy? evvolas
epfyaaiv elye ra ypdppaTa, tovto eyco \av9 dveiv
r)(3ov\6pr)v rj aTTOKpvinecrOat ; 4 Bid rl ; pdprvpas
e^co tou? Oeovs iravra^ re kol irdaas, OTi, /cal
ocra pot Trpo<$ ttjv yapeTrjv, ov/c dv r))^6eo-0rjv, el 77?
eBrjpoaievaev oi/tco? r)v iravra o~G)(f)poo~vvr}<; 7r\rjprj.
el be, a irpbs rbv epavrov Oelov eTreareika, ravra
teal dXXos tj? dveyvco kcli Bevrepos, 6 Triicpods
oi/tco? dviyyevaas avrd BitccuoTepav dv virbayoi
pep^Jnv rj 6 ypdijfas iyco rj cv rj kcu, dWos dva-
yvovs. irXrjv aWa tovto avyyoopei teal prj
TapctTTeTG) ae, aKoirei he i/celvo povov irovijpos
ecTTL Aavplrcio<;, vire^eXOe yevvaLw avTov. el Be
ernei/cr]? real p&Tpios eaTi, teal qpapTe irepl ae,
So? avTU) avyyvdyprjv tov<$ yap dya6ov$ Br/poala,
kclv IBlq irepl r)pa<; ov Ka6i]KovTe<; yevcovTai,
cf)i\eLV XPV' tol/9 7rovr)pov<; Be ev tols koivols, kclv
rjplv Keyapicrpevoi Bid %et/30? eyeiv, ov piaeiv ovBe
e/cTpeTreaOal c/>?7/u, cf>v\aKr/v Be 7rpo/3€/3Xr)o-0aL 5
Tiva, 07ra>? prj \i]o-q)o-l KciKovpyovvTes, el Be
Bva(f)v\atcTOi \iav elev, \pr)a6ai 77730? ixifBev clvtoIs.
virep ov yeypacfras kol auTo?, oti OpvXovpevos iirl
irovrjpla Tt]V laTpiicrjv viroKpiveiai, e/c\i]6r) pev
Trap 1 rjpcov co? o-rrovBalos, rrplv Be et? oyjriv eX0elv

1 Weil, MS. AavtaiciSov.

2 Bides, MS. aW6v.

8 Bidez, fj tis Weil, us fZY<9 Papadopoulos. . . elris MS.
1 ; Weil adds ; PftpadopoalOfl inserts ^ before Aavddveiv.
6 liuehelor ; MS. ■npoPtfS\T)<r6.

102

TO HIS UNCLE JULIAN

of libels that Archilochus launched against Lycambes, 1
I have always expressed myself with more dignity
and reserve than one observes even on a sacred sub-
ject. And if my letters did give emphatic proof of
the kindly feeling that you and I have towards one
another, did I wish this to be unknown or concealed ?
For what purpose ? I call all the gods and goddesses
to witness that I should not have resented it, even if
someone had published abroad all that I ever wrote
to my wife, so temperate was it in every respect.
And if this or that person has read what I wrote to
my own uncle, it would be fairer to blame the man who
ferreted it out with such malevolence, rather than
me, the writer, or you, or any other who read it.
Nevertheless, concede this to me, do not let it disturb
your peace of mind, only look at the matter thus — if
Lauricius is really dishonest get rid of him in a dig-
nified way. But if he is a well-meaning person of
average honesty, and has treated you badly, forgive
him. For when men are honest in public life we
must be on good terms with them, even though they
do not behave properly to us in their private capacity.
On the other hand, when men are dishonest in public
affairs, even though they have won our favour, we
must keep them under control ; I do not mean that
we must hate or avoid them, but keep careful watch
on them, so that we may not fail to detect them
when they misbehave, though if they are too hard to
control in this way, we must not employ them at all.
As for what you, as well as others, have written, that
though notorious for bad conduct he masquerades as
a physician, I did send for him, thinking that he was
trustworthy, but before he had an interview with me

1 Cf. Horace, Epode 6. 13.

i°3

THE LETTERS OF JULIAN

(fraypaOels oo~ti<s rjv, fiaWov Be Karafirjvvdei^' to
Be vtto twos avTos evTV)((ov cppdaa) aoi' /carecppo-
vrjOrj' aoi Be zeal virep tovtov x^P lv °^Ba.

Teop alrrjOevrcov dypwv eireiBrjTrep e<pdr}v eiceivovs
BcBcokcos' elai Be /jloi /xdprvpes ofioyvioi teal cf>iXioi 1
Oeoi' Bcoaco jiaKpfo XvaireXearepov;, alaOrjarj Be
koX avros.

30

'lovXiavb? ^?CkiiriT(p 2

'E70J vr) tovs deovs en tcaiaap wv eireareiXd
aoi, /ecu vofJLi^co irXeov rj aira^. wpfirjaa fievToi
TroWdfCLS, a\V i/ccoXvaav aXXore dXXai irpo^d-
aeis, elra r) yevofievq Bed rrjv dvdpprjaiv epioi re
kcu rCo p,a/capiTr) KoyvaravTiw Xv/co<f)iXia' iravTa-
iraai yap e<pv\arT6fMr]v virep ra? "AXireis eiriarel-
Xai rivi, fir) TTpay/xdrcov avrco ^aXeirodv alrios
yevcofiai. reicfxrjpiov Be fioi 3 iroiov rrjs evvoias
to fir] ypdcpeiv ov yap eOeXei iroXXdtcis 6p,oXoyelv
r) yXcorra Trj Biavoia. /cal laws e^ei fiev ti irpbs
to yavpidv ical dXa^oveveaOai rols IBicorais r)
roiv j3aaiXiK(av eiriaToXwv eTriBeifys, orav irpbs
roi/9 davvr]6eis, wairep Ba/crvXioi rives vtto twv
direipo/cdXcov <j)ep6fievoi, KOfii^covrai. fyiXia Be

1 <p(\ot MS. , <pi\ioi Weil. 2 Hertlein 68.

3 fioi iroiov, tovto — ypdcpeiv MSS.; yu^ — ypd<peiv Reiske, Hert-
lein ; fioi — fj.^ ypdtyeiv Cobet.

1 Schwarz wrongly suspects this letter on stylistic grounds.
Philip was perhaps the Cappadocian to whom Libanius wrote
several extant letters, e.g. Letter 1190. For his zeal in aiding

104

TO PHILIP

his true character was detected, or rather he was
denounced to me — when I meet you I will tell you
by whom — and he was treated with contempt. For
this too I have to thank you.

Instead of the estates that you asked for, since I
have already given those away — I call to witness the
gods of our family and of friendship — I will give
you some that pay far better, as you shall yourself
discover.

30

To Philip 1
I call the gods to witness that, when I was still 362
Caesar I wrote to you, and I think it was more than prom g
once. However, I started to do so many times, but Con - .
there were reasons that prevented me, now of one nopie
kind, now another, and then followed that wolf's
friendship that arose between myself and Constantius
of blessed memory, in consequence of the proclama-
tion. 2 I was exceedingly careful not to write to
anyone beyond the Alps for fear of getting him into
serious trouble. So consider the fact that I did not
write a proof of my goodwill. For it is often impractic-
able to make one's language harmonise with one's
real sentiments. Then, too, letters from the Emperor
to private persons might well lead to their display
for bragging and making false pretences when they
come into the hands of persons with no sense of pro-
priety, who carry them about like seal-rings and
show them to the inexperienced. Nay, genuine

Julian to restore paganism he suffered persecution after the
Emperor's death.

1 i.e. of himself as Augustus by the army in Caul, early in
360; cf. Vol. 2, Letter to the Athenians 283-286; he was
Caesar 355-360.

io5

THE LETTERS OF JULIAN

dXrjOivrj ylveTai fidXio-Ta fxev BC o/aolottjtos, rj
BevTepa Be, orav Ti<? dXr)9co<;, dXXa /nrj TrXaarco^
Oav/idtrj, /cal irapa rod tvxv tal cvveaei KpeiT-
tovos 6 irpaos /cal /jLerpLos /cal ardocfrpcov dycon-jOf}.
ra ypa/ji/jLarela Be ravra ttoXXov tikjxdv /cal
7roXXf;9 cf)\vapia<; earl fieard, /cal eycoye nroXXd/cis
efiavTO) fie/jb(f)o/JLaL /narcporepa Troiovpbevos avrd
/cal \a\i(TTepos cov, e%ov UvOayopeiov BtBdaiceiv
ttjv yXcjTrav.

'TTreBe^d/iTjv fievroi ra avfi/3o\a, cpidXrjv dpyv-
pdv, eX/covaav fxiav p,vdv, /cal ^pvaov vopna/ia.
icaXeaai Be ae irpos epuavTov, toairep eweareiXa^,
efiovXn/jLrjv. r)Br] Be eap virocfxiLPeL /cal ra BevBpa
/3Xaardvei, xeXiBoves Be oaov ovttco TrpoaBoKco-
fievai tou? auarparevojuevov^ 77/xa?, orav eireia-
eXOcocriv, egeXavvovcn twv olkicov, icai cpacu Betv
virepoplovs elvai. 7ropeva6/ue6a Be Bl v/xodv,
ware /jlol fteXriov av evTv^oi^, eOeXovTwv Beoiv,
ev rot? aavrov. tovto £e ol/iat Tcr^ea)? ecreaOat,
TrXrjv el firj rt, Baifioviov yevoiTO KooXvfxa. real
tovto Be avTo toU Oeois ev^o/neda.

31

'lovXtavov vofjLOs irepl tcdv laTpcov. 1

398 Tyv iaTpL/ctjV €7riaTrjfi7]i' acoTijpicoB)] to??
I* di'0pd)7roi<; Tvy^dveiv to evapyls tPjs %/?eta?

1 Hertlein 25 b. In the MSS. this document has no
title; it was placed by Hertlein after Letter 25 in his
edition.

1 Such tokens were often sent to friends ; cf. To Hecebolius,
].. 210.

106

A DECREE CONCERNING PHYSICIANS

friendship is produced first and foremost by similarity
of disposition, but a second kind is, when one feels
true and not pretended admiration, and a humane,
moderate and virtuous man is cherished by one who
is his superior in fortune and intelligence. Moreover
letters of this sort are full of conceit and nonsense,
and, for my part, I often blame myself for making
mine too long, and for being too loquacious when I
might discipline my tongue to Pythagorean silence.
Yes, I received the tokens, namely, a silver bowl
weighing one mina and a gold coin. 1 I should be
very glad to invite you to visit me as you suggest
in your letter. But the first signs of spring are here
already, the trees are in bud, and the swallows, which
are expected almost immediately, as soon as they
come drive our band of campaigners out of doors,
and remind us that we ought to be over the border.
We shall travel through your part of the country, 2
so that you would have a better chance of seeing
me, if the gods so will it, in your own home. This
will, I think, be soon, unless some sign from heaven
should forbid it. For this same meeting I am
praying to the gods.

31

A decree concerning Physicians 3

That the science of medicine is salutary for man- 362
kind is plainly testified by experience. Hence the ^£

2 Julian set out for Antioch about May 12th, 362, and ex- con-
peoted to see Philip in Cappadocia. stanti-

3 This edict, preserved more briefly in Codex Theodosianus n °P ltt
13. 3. 4, was Julian's last known legislative act before he left
Constantinople. It confirmed the immunity granted to phy-
sicians by Constantine, and was probably meant to apply
only to the heads of the medical faculties, archiatri, since

the Latin edict is addressed to them.

107

THE LETTERS OF JULIAN

fiaprvpet. Bib Ka\ ravrrjv ef ovpavov irec^oiTT]-
icevai Bitcaiws (f>iXoa6(j)Q)v 7rat8e? /crjpvrrovai.
to yap aaOevh Tr)? rjfieTepas <f>vaea)<; koX ra
tcov €7riavfjL/3aiv6vT(ov appcoarrjfjbdrwv eiravop-
Oovrai Bid tcivttjs. odev Kara tov tov Bi/caiov
Xoyia/xov avvcpBd to?? dvcoOev ^aaiXevai Oeairi-
£bi>Te? rj/jLeripa, fyiXavOpwiriq tceXevofiev tcov
ftovXevTiKwv XeiTovpyrjfiaTcov dvevo , )(\r}TOV<; v/xds
toi)? Xoittoix; ^povovs Bidyeiv.

32
SeoBcopq. 1
To fiifiXlov, oirep direaTeiXas Bid MvyBoviov,
BeBey/JieOa, koX nrpoaeTi iravra oaa o-v/xj3o\a Bid
rf)<; eoprrjs rj/ilv eirepureTO. eaTi p.ev ovv puoi zeal
tovtwv e/cao~Tov rjBu, 2 iravTO^ Be tfBcov, ev laOi, to
TreirvaOai fxe irepl t/}? arjs dya06rr]TO<;,OTi o~vv deols
eppwral aoi to adpua, teal ra irepl tovs Oeovs
iTTifieXiarepov d/xa koX o-vvrovcorepov airovBd-
^erai irapa gov. irepl Be &V 7roo? rbv (j)iX6ao(f)ov
Md^i/iiov eypayjras, a>? tov (f)i\ov fiov ^eXev/cov
Bia(f)6pcD<; exovTOS 7rpo? ae, ireireiao fjL7)6ev avTOV
irap ifiol tolovtov irpaTTeiv rj Xeyeiv, e'f wv dv ae

1 1'apadopoulos 2* ; not in Hertlein.

2 Weil ; MS. iSelV.

1 For Mygdonius cf. Letter 33, and Libanius, Letters 471,
518 written in 357.

2 Literally "tokens," tesserae, probably the same as the
(TwdrinaTa mentioned by Sozomen 5. 16 ; they were letters of
recommendation for the use of Christian travellers ; Sozomen
says that Julian wished to establish this custom among the
pagans.

108

TO THE PRIESTESS THEODORA

sons of the philosophers are right in proclaiming that
this science also is descended from heaven. For by
its means the infirmity of our nature and the dis-
orders that attack us are corrected. Therefore, in
accordance with reason and justice, we decree what
is in harmony with the acts of former Emperors, and
of our benevolence ordain that for the future ye may
live free from the burdens attaching to senators.

32

To the priestess Theodora

I have received through Mygdonius 1 the books 302
that you sent me, and besides, all the letters of ^ a "" ?
recommendation 2 that you forwarded to me through- From
out the festival. Every one of these gives me pleasure, s tanti-
but you may be sure that more pleasant than anything £°P le
else is the news about your excellent self, 3 that by Antioch
the grace of the gods you are in good physical health, ]££„„
and are devoting yourself to the service of the gods
more earnestly and energetically. As regards what
you wrote to the philosopher Maximus, that my
friend Seleucus 4 is ill-disposed towards you, believe
me that he neither does nor says in my pres-
ence anything that he could possibly intend as

3 Literally "your Goodness" ; with this use of ayaflJ-r^s cf.
Oribasius, Introduction to his larpiKal avvaywyal 1. irapa rf/s
ar\s Qei6Tt)Tos, avroKparop 'Iov\iave = "by your god-like self,"
literally "your Divinity" ; see above, p. 3.

4 Of Cilicia. He was an old friend of the Emperor's and
accompanied him on the Persian campaign. From the letters
of Libanius it seems that Julian had appointed Seleucus to
some high priestly office in 362.

109

THE LETTERS OF JULIAN

fidXiGTa h.aftdXXor rovvavriov he irdvra eixp^/jia
hiegepxerai irepl gov, kcl\ ovttg) Xeyco tovO' on
icai hidfceirat, rrepl o~e /caXws' i/ceivo pev yap avrbs
av elheirj Kal ol nrdvra opcovTes 6eoi rb he on
ttuvtcov aTre^erai rwv tolovtcov eir ep,ov, Xiav
d\i]0eud)v (firj/jbi. yeXolov ovv elvai fioi (^aiverai,
fir) tcl TTparTO/meva irap avrov GKOirelv aXXa
ra /cpvTTTo/ieva, teal &v ovhev earl p.01 (pavepbv
TeKjxiqpiov i^erd^eiv. eirel he KaTehpap,es avrov
TroXXa irdvVy Kal irepl avrf]<i ehtjXwGas tlvcl, tijv
alrlav fioi rfjs 77750? avrbv aTze)(6eia<; <f>avepdv
iroiovaa, roGovrov eyco $r\pa rvpos gg hiapp?]hr]v,
a)?, el' riva dvhpcov r) yvvaiKOiv r) eXevOepcov rj
hovXcjv dyairas ovre vvv Gefiovra deovs ovre
ev eXirihi rov ireiGeiv avrbv eypvGa, dfiaprdveis.
ivvorjGov yap a)? eVl Gavrrjs irp&rov, el ris ol/cer&v
rwv <$>iXovp,ev(ov vrrb gov Tot? Xoihopovpuevois real
/3XaG(j>r)[iovGi, Ge GV/jLTTpdrToi Kal Oepairevoi
ir\eov etcelvovs, drroGrpe^otro he. /cal fiheXvrroiro
tov$ govs (faiXovs r)pba<;, ap* ov rovrov avriKa
av diroXeoQai eOeXois, 1 fxdXXov he real avrr)
Tip.wpr)Gaio ; Tt ovv ; ol 6eol rwv (J>lXg)v clgIv
dri/jLOTtipoL ; XoyiGai KCLl &TT aiJTCOV TOVTO,
heGiroras pev eiceivovs viroXaftovGa, hovXovs
he >}/za9. el Ti? ovv i)picbv, ol cj>ap,ev elvai Oepd-
rrovres 6ecov, otKerrjv Grepyoi rov ftheXvrrofievov
avjovs fcal diroGrpe(f)6p,evov avrcov rrjv OprjGKeiav,
ap y ov hiicaiov rj ireiOeiv avrbv teal Gco^eiv, rj T/79
ol/cia<; d-TroirepLTTeGOaL ical nmrpaGKeiv, el T(p fiij

1 Weil; MS. Meteis.
I IO

TO THE PRIESTESS THEODORA

slandering. On the contrary, all that he tells me

about you is favourable ; and while I do not go so far
as to say that he actually feels friendly to you — only
he himself and the all-seeing gods can know the
truth as to that — still I can say with perfect sincerity
that he does refrain from any such calumny in my
presence. Therefore it seems absurd to scrutinise
what is thus concealed rather than what he actually
does, and to search for proof of actions of which I
have no shred of evidence. But since you have
made so many accusations against him, and have
plainly revealed to me a definite cause for your own
hostility towards him, I do say this much to you
frankly ; if you are showing favour to any person,
man or woman, slave or free, who neither worships
the gods as yet, nor inspires in you any hope that you
may persuade him to do so, you are wrong. For do
but consider first how you would feel about your own
household. Suppose that some slave for whom you
feel affection should conspire with those who slan-
dered and spoke ill of you, and showed deference to
them, but abhorred and detested us who are your
friends, would you not wish for his speedy destruc-
tion, or rather would you not punish him yourself? l
Well then, are the gods to be less honoured than our
friends? You must use the -same argument with
reference to them, you must consider that they are
our masters and we their slaves. It follows, does it
not, that if one of us who call ourselves servants of
the gods has a favourite slave who abominates the
gods and turns from their worship, we must in justice
either convert him and keep him, or dismiss him from
the house and sell him, in case some one does not

1 An echo of Plato, Euthyphro 13d ; cf. Vol. 2, 289b.

I 1 1

THE LETTERS OF JULIAN

paBiov inrepopav ol/ceTOv KTrjaews ', eyco Be ov/c av
Be^aipbrjv vtto tcov fir] fyiXovvrtov 6eov<; dya-
nrdadai' o Brj /ecu ae ical iravra^ (firjpu Belv tov?
iepari/ctov l dvTLTTOiovfievovs evrevdev rjBr] Biavor]-
Oivras a-tyacrOcu avvrovcorepov tt}? eh tovs Oeovs
dyiareias' airo rrj<; olicias Be aeftaafibv 2 evXoyov
irapeyeaQai tt)? eavrov tov tepea, /cal 7rpcoT7]v
avrrjv oXrjv Bi oXrjs diro$Y\vai icaOapdv tcov
TrfkiKOVTWv voa)]fiaTcov.

33

%eoBcopa rfj alBeaLficoTcirrj. 3

375 Ta 7refjL(j)0epTa irapd aov {3i/3\la irdvra
1^ vTreBetjdfirjv ical rd<; e-maToXds aafievos Blcl
tov /3eXriaTov MvyBoviov. /ecu pLoyi? aycov
a%oXi]v, &)? Xaaaiv oi 6eoi, ov/c d/c/ci%6pevo<; Xeyto*
ravra avreypa^jra 7rp6<z ae. av Be ev 7rpdrroL<;
/cat ypdcpois del Toiavra.

34

EBefjdfirjv 5 baa eireaTSikev r\ ar) (ppoviiai?
dyaOd /cal /caXa irapd tcov decov fyfiiv eiray-
yeXfiara /cal Btopa' ical ttoXXtjv 6/uoXoytfaas

1 Bucheler, Weil ; Papadopoulos Itparucns (AeiTovpjlas) ;
MS. lepaTiKws.

2 Weil ; MS. Uaarov. 8 Hertlein 5.

4 Cobet ; ov KaKi(o/j.4i>r}v \6yu) MSS., Hertlein; ovk o.kki(o-
fjiivr)v Reiske.

8 Papadopoulos C*. Not in Hertlein.

112

TO THEODORA

find it easy to dispense with owning a slave ? For
my part I would not consent to be loved by those
who do not love the gods ; wherefore I now say
plainly that you and all who aspire to priestly offices
must bear this in mind, and engage with greater
energy in the temple worship of the gods. And it is
reasonable to expect that a priest should begin with
his own household in showing reverence, and first of
all prove that it is wholly and throughout pure of ,
such grave distempers.

33

To the most reverend Theodora 1

I was glad to receive all the books that you 362

sent me, and your letters through the excellent ff° nt

Mygdonius. 2 And since I have hardly any leisure,— wme

as the gods know, I speak without affectation, — I Lette"

have written you these few lines. And now fare- 32
well, and may you always write me letters of the
same sort !

34

To Theodora ? 3

I have received from you who are wisdom itself 362
your letter telling me of the fair and blessed
promises and gifts of the gods to us. First I

1 The epithet as well as the preceding letter show that she
was a priestess.

2 Mygdonius protected Libanius in Constantinople in 343.
There is nothing to show whether Julian was at Antioch or
Constantinople when he wrote these letters to Theodora.

3 This unaddressed letter must have been written to a
priestess, who was almost certainly Theodora.

VOL. III. I

THE LETTERS OF JUL1AN +

%dpiv Tot? ovpavlois 6eol<$ ev Bevreprp rfj afj
fieyaXo^rv^ia ydpiv ecrypv, oti Kal irpoaXarapelv
virep r)fia>v tou? Oeovs ev Tot? fidXio~Ta TTpoOvfifj
Kal ra fyavevra Trap avrfj dyaOd Bid Tayewv
t)filv /carafjLrjvveiv cnrovBd^eis.

35

'ApKTTO^eVCp fyiXoGO^Xp}

375 ' Apd ye ^ph irepifieveiv KXrjaiv, Kal to ukXjjtI
irpOTifidv firjBafiov ', dXX' opa fir) y^aXeTrrjv ravrrjv
elaaydycofiev vofiodealav, el ravrd %pr) irapd twv
(plXcov irepifieveiv, oaa Kal irapa raov dirXcos teal

li &>? €TV%e yvcopLficov. aTTOprjaei tj? evravOa, 7ro)?
ovk IBovTes 2 dXXrjXovs eafiev (f>L\oi', 7r&)? Be rot?
irpb y^iXiwv erebv yeyovben teal val fid Ala
BiaxiXloov ; oti airovBaloi irdvTes rjaav Kal tov
Tpoirov KcCkoL re /cdyaOoi. einOufioufiev Be Kal rjfieis
eivai toiovtoi, el kcu tov elvcu, to ye eh epe,
TrdfiirXrjOes diroXenrofieOa. irXrjv dXX! ?/ ye eiu-
Ovfiia tuttcl tt(o<; r)fia<; els Tr)v avTrjv eKelvois
fieplBa. kclI tl tclvtcl iya) Xrjpto fictKpoTepov;

C etTe yap aKXrjTov levai XPV> V^ €l< * B/jirovdev eiTe
Kal KXrjaiv irepifieveis, IBov aoi Kal irapdKXrjais
i]K€L Trap rjficov. evTvye ovv rjfilv nrepl ra Tvava
777909 Aio? (f)iXlov, Kal Bel^ov rjfilv dvBpa ev Kair-

1 Hertlein 4.

1 Wyttenbaeli, Cobet from Parisians; tlMres MSS.,
Hertlein.

114

June
On the

TO ARISTOXENUS, A PHILOSOPHER

acknowledged the great gratitude that I owed to
the heavenly gods, and in the second place I ren-
dered thanks to your generosity of soul, in that you
are zealous, no one more so, in entreating the gods
on my behalf, and moreover you lose no time but
inform me without delay of the blessings that have
been revealed where you are.

35

To Aristoxenus, a Philosopher 1

Must youthen really wait for an invitation and never 3G2
prefer to come uninvited ? Nay, see to it that you
and I do not introduce this tiresome convention wayto

f. . . i r r • i Antioch

expecting the same ceremony from our mends

as from mere chance acquaintances. At this point
will somebody or other raise the question how we
come to be friends when we have never seen one
another? I answer: How are we the friends of
those who lived a thousand, or, by Zeus, even two
thousand years ago ? It is because they were all
virtuous, of upright and noble character. And we,
likewise, desire to be such as they, even though, to
speak for myself, we completely fail in that aspira-
tion. But, at any rate, this ambition does in some
degree rank us in the same category as those
persons. But why do I talk at length about these
trifles? For if it is right that you should come
without an invitation you will certainly come ; if,
on the other hand, you are really waiting for an
invitation, herewith you have from me an urgent
summons. Therefore meet me at Tvana, in the
name of Zeus the god of friendship, and show me

1 This Hellenised Cappadocian is otherwise unknown.

i 2

THE LETTERS OF JULIAN

irahoicais feaOapax;" E\\i]va. Tea)? yap tovs fxev
ov fiovXopivovs, oXiyovs Bi Tivas eOiXovraq flip,
ovk elBoras Be Oveiv opco.

36

422 UacBelav 1 bpOrjV eivai vopl^opiev ov ttjv iv
joh pr)paai Kal rfj yXwrrrj Trpayparevopivrjv 2
evpvOplav, dXXa BidQeaiv vyirj vovv eyovar]^
Biavoias fcal aXrjOels B6%a<; virip re dyadcov Kal
kclkwv, eaOXwv re Kal ala^pcov. octt^? ovv erepa

B pev <f)pov€L, BiBdaKei Be erepa toi>? irX^aui^ovra^,
ovros aTToXeXelcpOai roaovrcp BoKel T779 TraiBeias,
oaw Kal rod xprjarbs dvrjp elvai. Kal el ptev iirl
apLKpoZs elr] to Bid^opov tt)? yv(opLi]<; irpbs rrjv
yXcorrav, KaKov pev olarbv Be o/xw? oircoaovv
yiverar el Be iv Tot? pbeyiaroi^ aXXa pev cf)povoir]
77?, eir evavrlov Be a>v cfrpovel BiBcictkoi, 7rco? ov
tovto eKelvo Kair/]\(Di> iarLv, ovti XpycrTWV, dXXd

C TrapLTTOvijpcov dvOpdnrcov, 01 pudXiaTa' 3 eiraivovaiv^
baa pdXiara (pavXa vopui^ovaiv, e^airai covres Kal
BeXed^ovres rot? eiralvois eh 01)5 pLerariOivai 5 tcl
a(f>irepa eOiXovaiv, oipat, KaKa. irdvTas p<ev ovv
%pr) tou? Kal oriovv BiBdaKeiv eir ay yeXXo pivots
elvcu rbv rpbirov eirieiKeh Kal p,rj p,a%6peva oh

1 Hertlein 42. Suidas quotes the first three sentences.

2 irpayixaTcvoiAivriv Asmus ; iro\iTevoixevT\v Suidas, Hertlein ;
Tro\vTe\T) MSN. ("expensive") may be defended.

3 /ndxiara Klimek would delete.

4 iiraivovaiv Naber because of 4irxluois below ; Traidevouaiv
Hertlein, MSS. 5 haTtdeadat ? Hertlein.

116

RESCRIPT ON CHRISTIAN TEACHERS

a genuine Hellene among the Cappadocians. 1 For
I observe that, as yet, some refuse to sacrifice, and
that, though some few are zealous, they lack
knowledge.

3G

Rescript on Christian Teachers 2

I hold that a proper education results, not in 302
laboriously acquired symmetry of phrases and langu- Jlm e e r
age, but in a healthy condition of mind, I mean a ]; th
mind that has understanding and true opinions about Antiocb
things good and evil, honourable and base. There-
fore, when a man thinks one thing and teaches his
pupils another, in my opinion he fails to educate
exactly in proportion as he fails to be an honest man.
And if the divergence between a man's convictions
and his utterances is merely in trivial matters, that
can be tolerated somehow, though it is wrong. But
if in matters of the greatest importance a man has
certain opinions and teaches the contrary, what is
that but the conduct of hucksters, and not honest
but thoroughly dissolute men in that they praise
most highly the things that they believe to be most
worthless, thus cheating and enticing by their praises
those to whom they desire to transfer their worthless
wares. Now all who profess to teach anything what-
ever ought to be men of upright character, and ought

1 The Cappadocmns were, for the most part, Christians ;
Julian visited Tyana in June on his way to Antiooh.

2 For this law see Introduction; Zonarafl L3. 12; Sozo-
men o. 18 ; Socrates 3. 1G. 1 ; Theodoret 3. 8. This version
is, no doubt, incomplete.

117

1)

THE LETTERS OF JULIAN

hij/jboala jnera^eLpi^ovrat 1 ra ev rfj ^v^r} cpepeiv
ho^dafiara, iroXv he nrXeov dirdvrwv ol/iat hecv

elvCLL TOLOVTOVS OGOi €7rl XoyOl? TOfc? V60LS (TUJ-

yiyvovrai, rwv iraXcuwv i^rjyrjral yiyvbyievoi
a vyy pa pL/xdraiV, ecre prfrope? ecre ypajufiarL/col,
teal en irXeov ol aojucrrai. fiovkovrai yap 7rpo?
tols aXXois ov Xe^ewv fxovov, rjOcov he elvai hihd-
aicaXoi, teal 2 Kara acfyas elvai cfracn rrjv tto\ltlkt]v
(faXocro^Lav. el fM€V ovv a\?;#e? rj firj, rovro
dcj)6LaO(o ra 3 vvv. eiraiv&v he avrovs oi/toj?
eirayyeXfidrcov /caXwv opeyopbevovs eiraiveaaijx
av ert irXeov, el firj ^evhoivro {irj& e^eXey^oiev
auTOvs erepa fxev cfrpovovvras, hihda/covras he
tovs 7r\r)aid£oi>Ta<; erepa. ri ovv ; 'Q/Aijprp
423 fievroL /cal 'Haiohro teal ArjpoaOevei /cal 'Hpohorw
koX ®ovtcvhlh)] /cal 'Icro/cpdrei /cal Avala 6eol
irdaY]^ rjyovvrat iraiheias. ovy ol pcev 'Eppuov
o~(f)a<; lepovs, ol he Movacov evofit^ov; aroirov fiev
ovv 4 olpcac toi>? e^rjyovpLevovs ra rovrwv dripid'Ceiv
tou? V7r avrcov rifirjOevra? Oeovs. ov firjv eVetS/)
rovro aroirov olfiai, (j)rjpX hecv avrovs fiera-
6ep,evov<; roi$ veois avvelvar hlhco/iL he alpeaiv
ixif hihdcr/ceiv a /jltj vojjli%ovo~i airovhala, ftovXo-
B p,evov<; he hihda/ceLV epyw irpwrov 5 ireiOeiv rovs
p,a6r)ra<; &>? ovre "Opurjpos ovre 'HaloSo? ovre
rovroyv ns, ou? e^yovvrai real ojv KareyvwKore^

1 oTs — fx(rax^ipK 0VTai BideJB ; rots Srifxoo-tx [fieraxapaKTr]-
plCwras] Hertlein.

2 koX rb Kara Hertlein MSS ; rb Asmus deletes.

3 ra Asmus adds.

* /x«v MSS., Hertlein : uevroi Reiske ; /xev ovv Hertlein
suggests.

5 /cal after wpwrov MSS. ; Hertlein would delete.

nS

RESCRIPT ON CHRISTIAN TEACHERS

not to harbour in their souls opinions irreconcilable

with what they publicly profess ; and, above all, I
believe it is necessary that those who associate with
the young and teach them rhetoric should be of that
upright character ; for they expound the writings of
the ancients, whether they be rhetoricians or gram-
marians, and still more if they are sophists. For
these claim to teach, in addition to other things, not
only the use of words, but morals also, and they
assert that political philosophy is their peculiar field.
Let us leave aside, for the moment, the question
whether this is true or not. But while I applaud
them for aspiring to such high pretensions, I should
applaud them still more if they did not utter false-
hoods and convict themselves of thinking one thing
and teaching their pupils another. What ! Was it
not the gods who revealed all their learning to
Homer, Hesiod, Demosthenes, Herodotus, Thucy-
dides, Isocrates and Lysias ? * Did not these men
think that they were consecrated, some to Hermes, 2
\ others to the Muses? I think it is absurd that men
who expound the works of these writers should
dishonour the gods whom they used to honour.
Yet, though I think this absurd, I do not say that
they ought to change their opinions and then instruct
the young. But I give them this choice ; either not
to teach what they do not think admirable, or, if
they wish to teach, let them first really persuade
their pupils that neither Homer nor Hesiod nor
any of these writers whom they expound and have

1 So too in Oration 7. 236-237c. Julian compares the impiety
of the Cynics, who in his opinion had much in common with
the Christians, with Plato's and Aristotle's reverence for
religion. 2 Hermes was the god of eloquence.

119

THE LETTERS OF JULIAN

elalv darefieiav dvoidv re zeal irXdvr]v eh rovs
Oeovs, toiovtos icrTLV. eirel £' e'f wv ezcelvot
yey pdfyaai rraparpe^ovrat paadapvovvre^, elvai
opboXoyovaiv alaxpozcepBeararoc zeal Spax/iwv
oXiycav evezca nrdvra virofxeveiv. eco? p,ev ovv
rovrov rroXXa r)v rd atria rod pir) cfroirav eh rd
C lepd, teal 6 rravrayoOev eirizcpepidpLevos cj)6/3o<;
eBlBov <TV<yyvd)pL7)V dirozcpvirreaOac Ta? dXrj-
deardras virep rcov Oecov Bogas' eTreiBr) Be i)puv
oi Oeol tt)v eXevQeplav eBoaav, droirov elvai p,oi
fyaiverai BiBdcrzceiv ezcelva tou? dvdpdnrovs, 6a a
fir) vopLL&v&Lv ev e^eiv. dXX' el puev olovrai
ao(f)Ovs a)V elaiv e^rjyrjral teal odv odarrep 7rpo(j)fjrai
D zcdOrjvrai, ^rjXovvrcov avrcov Trpwrot x rrjv eh
tovs Oeovs €vae/3ecav' el Be eh tol>? ripacordrovf;
v7roXap,{3dvovat, TrerrXavrjaOai, ftaBc^ovrcov eh
ra? T(bv TaXiXaLoov e/c/cXrjala<; e^yrjaopievoL
M.aiOatov zeal Aov/cai', oh rreiaOevre^ lepeicov
vp,eh direxeGQai vofioOerelre. fSouXopuac vpuwv
eyeb teal ra? azcoa? e%avayevv7)Qr)vai," <w? av vpueh
elrroire, teal rrjv yXcbrrav rovrcov, mp epioiye etrj
pLerexeiv del real oaris epuol $LXa voel re ko\
rrpdrrei. roh ptev Kadiiyepubai teal BiBaa/cdXois
424 our wal zcoivhs zcelrai vopuos* 6 /3ovXop,epo<; Bd
rwv vewv (fiocrdv ovzc drrozcezcXeio-rai. ovBe yap
ovBe evXoyov dyvoovvra^ en rovs iralBa^, ecj) y 6

1 -rrpwroi Hertlein suggests for irpwrov MSS.

2 i^auayfvvi]Qr\vai follows y\wrrav in M!SS. Hertlein ; trans-
posed by Cobet as a peculiarly Christian word.

J i. c. under the Christian Emperors Constantine and
Constant! us it was dangerous to worship the gods openlv.

2 i. e. the beliefs of the poets about the gods.
120

RESCRIPT ON CHRISTIAN TEACHERS

declared to be guilty of impiety, folly and error in
regard to the gods, is such as they declare. For since
they make a livelihood and receive pay from the
works of those writers, they thereby confess that
they are most shamefully greedy of gain, and that,
for the sake of a few drachmae, they would put up
with anything. It is true that, until now, there were
many excuses for not attending the temples, and the
terror that threatened on all sides absolved men for
concealing the truest beliefs about the gods. 1 But
since the gods have granted us liberty, it seems to
me absurd that men should teach what they do not
believe to be sound. But if they believe that those
whose interpreters they are and for whom they sit,
so to speak, in the seat of the prophets, were wise
men, let them be the first to emulate their piety
towards the gods. If, however, they think that
those writers were in error with respect to the most
honoured gods, then let them betake themselves to
the churches of the Galilaeans to expound Matthew
and Luke, since you Galilaeans are obeying them
when you ordain that men shall refrain from temple-
worship. For my part, I wish that your ears and
your tongues might be " born anew," as you would
say, as regards these things 2 in which may I ever
have part, and all who think and act as is pleasing
to me.

For religious 3 and secular teachers let there be a
general ordinance to this effect : Any youth who
wishes to attend the schools is not excluded; nor
indeed would it be reasonable to shut out from the
best way 4 boys who are still too ignorant to know

3 Kae-rjyeixwv in Julian has this implication ; cf. To Theodorus,
p. oo. 4 Cf. To the Alexandrians, p. 149.

121

THE LETTERS OF JULIAN

ti Tpeirfovrai, trj? {3e\TL(mi<; inroKXeLeiv 6Bov,
cf)6/3(p Be zeal afcovras ayetv eirl ra rrdrpia.
Kaiioi Blkulov rjv, axrirep tovs (ppeviTi^ovras,

OVTO) KoX TOVTOVS CLfCOVTa? icLcOai, TtXtjV d\Xd

avyyva)/jLr)v virdpyeiv diracn tt}$ tolclvt)i<$ voaov.
Kai 'yap, olfiac, BiBdcnceiv, dXX* ov)(l /coXd^eiv ^pr)
TOU9 dvoijTovs. •

37

'ATCLpPUp X

376 C 'E7W pici rov<; Oeovs ovre KTeiveaQai tov<$ TaXi-
Xaiovs ovt6 TVTTT€(j6aL irapd to Bixaiov ovre dXXo
it irdayeiv kclicov ftovXop,ai, TTpoTtpbdaOai pbivroc
tou? Oeoaefiels /ecu irdvv (f)t]pl Belv Bid p,ev yap
ttjv YaXiXaicov pwpiav oXlyov Belv dnravra dve-
D rpdirrj, Bid Be ttjv ioov Oecov evpueveiav aw^opeOa
iravres. oOev ^pr) rt/udv tovs Oeovs koi tou?
OeoaefieLS dvBpas xe /cal 7roXei<;.

38
'lovXiavov rod Trapaftdrov irpbs Uopcf)vpiov 2
411 C UoXXy Ti? rjv nrdvv ical pLeydXrj /3i/3Xio0)]Kii
Tewpylov TravToBairwv puev (pLXoaocfycov, 7roXXa)V

1 Hertlein 7. According to Cumont, IZioymcpov should be
added to the title, and this was one of the few letters' that
Julian wrote with his own hand.

2 Hertlein 36. This is the title in Suidas, from whose
Lexicon the letter was copied into the MSS. ku6o\ik6v,
" revenue official " is added in Suidas, but is almost certainly
an error. Hertlein's title 'lovAiavhs avroupxrup Tlopcpvplcp
Xaipfiv is derived from Vatitimu '2131 ; Hertlein deleted
Yiupyiif) before UopcpvpUp.

1 For Christianity a disease cf. To Libanius, p. 207 ; for
122

TO ATARBIUS

which way to turn, and to overawe them into being
led against their will to the beliefs of their ancestors.
Though indeed it might be proper to cure these,
even against their will, as one cures the insane,
except that we concede indulgence to all for this
sort of disease. 1 For we ought, I think, to teach,
but not punish, the demented.

37
To Atarbius 2
I affirm by the gods that I do not wish the 3G2

From

Galilaeans to be either put to death or unjustly Con
beaten, or to suffer any other injury ; but never- stanti-
theless I do assert absolutely that the god-fearing or
must be preferred to them. For through the folly Antioch
of the Galilaeans almost everything has been over-
turned, whereas through the grace of the gods are
we all preserved. Wherefore we ought to honour
the gods and the god-fearing, both men and cities. 3

38
Julian the Apostate to Porphyrins 4
The library of George was very large and complete 362
and contained philosophers of every school and many ^ e ter

indulgence to be shown to persons so afflicted, cf. To the Q n f jy}"
Citizens of Bostra 438b, p. 135. From

9 This is probably Atarbius (so spelled in the Letters of Antioch
Libanius) a native of Aneyra and at this time administra-
tor of the district of the Euphrates. In 364 he held high
ofiice in Macedonia.

3 For other letters on the same subject cf. To the Citizens of
Byzacium, p. 125, and To Hecebolius, p. 127.

4 Perhaps this is George's secretary mentioned in the LttUr
to Ecdicius, p. 73. Geffcken thinks this letter was a Christian
forgery because it seems to ignore the earlier order to Ecdiciu>.
Probably the books had not arrived, and. Julian became
impatient.

123

THE LETTERS OF JULIAN

Be v7ro/jLV>]/jLaToypd(f)cov, ov/c e\ayi<J7a 5' ev avToh
D /cal ra tcov TaXuXaltov iroXXd /cat TravToBaira
ffifiXla. irdaav ovv dOpotos Tavrrjv tijv fiuftXio-
OrjKriv dva^r)T7Jo-a<; cppovTtaov eh ' ' KvTioyeiav
aTToareVkai, yivcoa/ccov oti fieyiarr} Br) /cal avrbs
7Tepi{3\r)d)](rr] tyifiiq, el fir) fierd ir<icn)<$ eirifieXeias
dviyyevaeias, /cal tou? oircoaovv virovoias eyovTas
v(prjpr)cr0ai tlov ftifiXicov irdai fiev eXey%oi<;,
77 avi oh enrols Be op/cow, irXelovi Be tcov ol/ceTCov
flacrdvep, ireiOeiv el fir) Bvvaio, /caTavay/cdaeta<; eh
fieaov rravra irpo/cofiiaat. eppcoao.

39

380 D * Bv^a/clois x

Toy? /3ovXevrd<; iravras vfilv diroBeBco/cafiev /cal

toi/? irarpopovXovs, 2 elre rfj tcov TaXiXalcov kav-

381 rovs eBoaav BeiGiBaLfLOvla, elre ircos aXXco? irpay-

fiarevaaivro BiaBpavai to fiovXevrrjpiov, e^co tcov

ev tt) firiTpoiroXei XeXeiTOvpyrj/coTcov.

1 Hertlein 11. Bv£avTivois MSS., Hertlein ; Bicraydrjvo'is
Qibbon. For the Byzacians see Codex Theodosianus 12. I. 59.

2 Tra.Tpofi6XovsParisinus; irarpofSovhovs X, Ducange ; irarpoKo-
Xovs edd. ; irpofiovkovs Cobet. See Cumont, Revue de Philologie,
1902.

1 Cumont thinks that a scribe added this inappropriate
greeting.

2 Byzaoium was in the district of Tunis. This is Cumont's
conjecture for MS. title To?s BufavTivois, To the Byzantines.
Julian never calls Constantinople Byzantium. Gibbon sus-
pected the title and conjectured that it was addressed to the
town Bisanthe (Rodosto) in Thrace.

3 The meaning of this word is not clear ; Cumont translates

124

TO THE CITIZENS OF BYZACIUM

historians, especially, among these, numerous books of
all kinds by the Galilaeans. Do you therefore make
a thorough search for the whole library without
exception and take care to send it to Antioch. You
may be sure that you will yourself incur the severest
penalty if you do not trace it with all diligence, and
do not by every kind of enquiry, by every kind of
sworn testimony and, further, by torture of the slaves,
compel, if you cannot persuade, those who are in any
way suspected of having stolen any of the books to
bring them all forth. Farewell. 1

39

To the citizens of Byzaciiyn 2

I have restored to you all your senators and 3r,2
councillors 3 whether they have abandoned them- JJj' y "
selves to the superstition of the Galilaeans or have fr °'»
devised some other method of escaping from the
senate, 4 and have excepted only those who have filled
public offices in the capital.

" patroni " i.e. protectors, but we cannot be certain as to the
functions of these local dignitaries in Africa.

4 On the burden of being a Senator cf. Libanius, Oration 2 ;
Ammianus 21. 12. 23; Julian, Misopogon 367o. It was one
of Julian's most widespread reforms to enrol all wealthy
men in the senates of their cities. By an edict of March 362
he deprived the Christian clerics of their immunities from
such public offices which had been conferred on them by
Constantine (cf. Sozomen 5. 5) and in the present case his
edict is directed mainly against those who had become
clerics in order to escape municipal service. Philostorgius
7. 4 says that this was part of Julian's malignant polic}'.
The Emperor Valentinian restored their privileges to the
clerics in 364.

125

THE LETTERS OF JULIAN

40

'E/crjftoXLO) l

424 C 'Eyw fiev K€)(p7)/j.ai tch? TaXiXaiois airaaiv ovtw
irpaa)? teal tyiXavO pour cos, ware /xr^heva fjLijSafiov
fiiav v7ro/Ji6V6iv /irjSe els iepbv eXfceadai lltjo^ els
a\Xo tl tolovtov eirri ped^eaO at irapa ttjv oliceiav
TrpoOeacv. ol Be rrjs ' Apeiavifcrjs efCKXr)alas vito
tov ttXovtov rpv<j)covT€<; eire^eiprjaav tols aivb
tov QvaXevrlvov teal reroX/x^Kaai roiaura Kara
rrjv "EBeaaav, ola ovBeiTOTe ev evvo fxov Lievrj iroXei
yevoLT av. ovkovv eTreiBr) ccvtols vito tov Qavp,a-
D aicordrov vofiov irpoeiprjTat, TrooXrjcrac tcl virdp-
ypvra kcli Bovvai tttw^oIs 2 %v els tt)v fiaaiXelav
roiv ovpavdv evKOirot)Tepov 3 iropevOwai, irpbs tovto
avvaycovi^ofjievoi toIs dv6 "puniroLS avroov ra XPV'
/nara tt}s ^EBeaar]vu>v eKfcXrjalas diravia eiceXev-
aa/nev dvaXi"i(f>drjvat ooOqao/xeva tols crTpaTMOTais,
koX ra KT7]fiara tols rj/jueTepois irpoareOrjvac irpi-
ftc'iTOLS, iva irevofJievoL acocfipovwai kclI fir) o~repr)-
425 0o)(jlv rjs ere eXiri^ovaLv ovpaviov ftacriXelas. tols

1 Hertlein 43.

2 TToc\T)crai — tttodx^s Asmus supplies from Luke 12. 33 for
lacuna in MSS. ; Thomas suggests to. virdpxovTa a<pUvai
Matthew 19. 27. Hertlein suggests neveadai "to embrace
poverty."

3 Asmus suggests, from Matthew 19. 24 ; cvoBdrepov Hertlein,
MSS.

1 This can hardly be the sophist to whom Julian
addressed one of his most flowery and sophistic letters, for
which see p. 217. Probably he was some leading official of
Edessa, the capital of Osroene in Northern Mesopotamia.
( 'oiistantius had favoured the Arians there and encouraged
their fanatical sectarianism by handing over to them the great
126

TO HECEBOLIUS

•10
To Hecebolius 1

1 have behaved to .ill the Galilaeans with such End of
kindness and benevolence that none of them has '^" T
suffered violence anywhere or been dragged into a in 363
temple or threatened into anything else of the sort A U °Uocii
against his own will. But the followers of the Arian
church, in the insolence bred by their wealth, have
attacked the followers of Valentine 2 and have com-
mitted in Edessa such rash acts as could never occur

in a well-ordered city. Therefore, since by their most
admirable law they are bidden to sell all they have
and give to the poor that so thev may attain more
easily to the kingdom of-we-^skies, in order to aid
those persons in that effort, I have ordered that all
their funds, namely, that belong to the church of
the people of Edessa, are to be taken over that they
may be given to the soldiers, and that its property 3
be confiscated to my private purse. 4 This is in order
that poverty may teach them to behave properly and
that they may not be deprived of that heavenly
kingdom for which they still hope. And I publicly

basilica of St. Thomas. Sozomen 6. 1, says that on his way
to Persia Julian hurried past Edessa because the city re-
mained obstinately Christian ; later he relates, 6. 18, that
the Emperor Valens visited Edessa and persecuted the non-
Arian Christians ; cf. Socrates 4. 18.

2 Valentine founded one of the sects of the Gnostics in the
first century A.n. ; by the fourth century the Valentinian
heresy had very few adherents.

3 Probably Julian means the valuables such as Church
plate belonging to the various churches in Edessa ; for his
spoliation of the churches cf. Gregory Nazian/en, Against
Ji/Nan 3. 86 D, and Sozomen 5. ">.

4 Trpi&6.Tois=pricatis ; or "to lay uses."

127

THE LETTERS OF JULIAN

oiKovai Be ri]v"E$€(TGav irpoayopevofxev direyeGOai
irdari^ ardoreoy; real (piXovei/cia*;, Xva /jly), ttjv r)p,ere-
pav <f)ikav6 pwiriav KivrjcravTes, KaO* v/jlcov clvtojv
virep t?)? rayv fcoivtjdv ara^las 1 Bi/crjv ria-qje, jjicpei
/cal (frvyfj zeal irvpl ^/xtwOevTe^.

41

J$0(TTp7]V0ls 2
"£llJjL7)V 6<yO) TOL/? TOJV VaXtXaiCOV TTpOGTCLTa?

436 e%eiv fioL fiel^ova %dpiv rj ra> (pOdaavTL irpo e/xou
Ttjv dpyr\v einTpoTTevaai. avve{3r] yap eirl puev
itceivov tovs ttoXXovs clvtwv /cal <f>vyaBev8rjvai
teal BiG))£dr}vai fcal BeafievdFjvat, 7roXXa Be tfBr) /cal
G$ayr\vai irXrjOr] t&v Xeyofievwv alperi/ccbv, &>? ev
iLa/jLoadrois koX K.v£lkcd /cal TlafyXayoviq real
J^t0vvla real VaXarta, /cal ev 3 ttoXXols aXXois
B Wveaiv apB^v dvarpaiTrjvai TTopQr)deiaa^ /CGOfias*
eV e/xov Be rovvavriov. oi re yap e%opLo~6evre<;
d^eldrjaav, koX oi Brj/xevOevres diroXa^dvetv 5
t« acperepa airavra vopuw irap tj/jlcov eXaftov. oi
£' eh roaovrov Xvcro-ofiavLas ij/covo-t, fcal dirovoia^;,
Mare, on firj rvpavvelv e^earcv avrols [ir]Be d
7TOT6 eirparrov /car dXXyXcov, eiretra real rj/nds
tov<z 6eoo-el3eZ<$ elpyd^ovro, BcanOevai, irapo^vvo-

1 Hertlein suggests ibral'ias or virep ruv kolvuv ttis
ara^ias.

2 Hertlein 52. The only MS. that contains this edict is
Parisinus 2064.

3 Hertlein adds.

4 For Kwfxas Cobet suggests iKKXrjirias.

6 Hertlein would delete airo\afi,3duetv and read <x7reAo3jv for
thaflov.

128

TO THE CITIZENS OF BOSTRA

command you citizens of Edessa to abstain from all
feuds and rivalries, else will you provoke even my
benevolence against yourselves, and being sentenced
to the sword and to exile and to fire pay the penalty
for disturbing the good order of the commonwealth.

41

To the citizens of Bostra l

I thought that the leaders of the Galilaeans 362
would be more grateful to me than to my pre- ^ gust
decessor in the administration of the Empire. For From
in his reign it happened to the majority of them to Antloch
be sent into exile, prosecuted, and cast into prison,
and moreover, many whole communities of those who
are called " heretics " 2 were actually butchered, as at
Samosata and Cyzicus, in Paphlagonia, Bithynia, and
Galatia, and among many other tribes also villages
were sacked and completely devastated ; whereas,
during my reign, the contrary has happened. For
those who had been exiled have had their exile
remitted, and those whose property was confiscated
have, by a law of mine received permission to
recover all their possessions. 3 Yet they have reached y
such a pitch of raving madness and folly that they
are exasperated because they are not allowed to
behave like tyrants or to persist in the conduct in
which they at one time indulged against one another,
and afterwards carried on towards us who revered

1 This edict is cited by Sozomen 5. 15. Bostra, or Bosra,
was one of the largest fortified cities in Arabia and is described
by Amniianus 14. 8. 13 as niurorum tinnitate cautissima.

2 Constantins persecuted Christians who did not belong to
the Arian sect. 3 For this see Sozomen o. 5.

129
VOL. III. K

THE LETTERS OF JULIAN

fievot irdvra kivovgi XiOov /cat ovviapdjieiv toX-
fAwat, ra irXrjOrj Kal aratrid^eiv, daeftovvTes jxev
eh tou? Oeovs, direiOovvTes Be roh ?//xeT6/30t?
C 7rpoaTdy/jLacri, Kaiirep ovtcos ovai fyiXavOpaiirois.
ouBeva yovv avrcov clkovtcl irpos {3co/novs ecop,ev
eX/ceaOai, BtapprjBrjv Be avroh 7rpoayopevofiev, el
Ti? e/coov yepviftwv Kal airovBoiv i)plv eOeXei kolvw-
velv, Kaddpaia 7rpocr<fiepecr6ai irponov Kal tovs
diroTpoiraiov^ iKereveiv Oeovs. ovrco iroppa) rvy-
^dvofiev tov nva l rcov Bvo-aeftcov eOeXyjaai irore
D r) Biavor)Qr]vai tmv irap r)p,lv evaycov ixeraayelv
Ovaiwv, irplv rrjv fiev ^vxv v Ta h Xiravelais 777309
tovs Oeovs, to Be acjfia roh vo/jlljaois tcadapalois
KaOijpaaOac.

Td yovv 7T\y07] rd irapd twv Xeyofievcov KXrjpi-
kcjv e^rjirarrj/jbeva irpoBrfKov otl ravTijs d<fiaipe-
OeLcrqs GTaaid^ei t/)? dBelas. ol yap eh tovto
437 TeTvpavv)]KOT€^ ovk dyaircoaLV otl p,j) tlvovgl
Blktjv vrrep tov eirpa^av kcckoov, iroOovvre^ Be rrjv
TrpoTepav Bvvaarelav, ore pur) Bitcd^eiv e^eariv
avroh real ypdfyeiv BiaOrj/cas Kal aXXorpuov^
acfyerept^eaOao /cXrjpov? Kal ra irdvra eavroh
irpoavepueLV, irdvra klvovglv a/eooyua? kuXcov /cal,
to Xeyo/xevov, irvp iirl irvp oyeievovai /cal roh
Trporepois /ca/co?<> fxei^ova eiriOelvai roXpLcocriv, eh
Bidaraaiv ayovres ra TrXi'jOtj. eBotjev ovv jjlol

1 So Reiske for MS. tov Bid nva ; Hertlein suggests *% Ata
ruv nva ; &ia Heyler suggests.

1 i. e. for others. Julian no longer allowed legacies to be
left to churches ; cf. Codex Theodos. 3. 1. 3. The clergy and
especially the bishops had exercised certain civil functions of

130

TO THE CITIZENS OF BOSTRA

the gods. They therefore leave no stone unturned,
and have the audacity to incite the populace to
disorder and revolt, whereby they both act with
impiety towards the gods and disobey my edicts,
humane though these are. At least I do not allow
a single one of them to be dragged against his
will to worship at the altars ; nay, I proclaim in so
many words that, if any man of his own free will
choose to take part in our lustral rites and libations,
he ought first of all to offer sacrifices of purification
and supplicate the gods that avert evil. So far am
I from ever having wished or intended that anyone
of those sacrilegious men should partake in the
sacrifices that we most revere, until he has purified
his soul by supplications to the gods, and his body
by the purifications that are customary.

It is, at any rate, evident that the populace who
have been led into error by those who are called
"clerics," are in revolt because this license has been
taken from them. For those who have till now
behaved like tyrants are not content that they are
not punished for their former crimes, but, longing for
the power they had before, because they are no
longer allowed to sit as judges and draw up wills *
and appropriate the inheritances of other men and
assign everything to themselves, they pull every
string 2 of disorder, and, as the proverb says, lead
fire through a pipe to fire, 3 and dare to add even
greater crimes to their former wickedness by lead-
ing on the populace to disunion. Therefore I have

which Julian deprived them, and they lost the immunity from
taxation that had been granted by Christian emperors. For
this of. Sozomen 5. 5.
2 Literally " cable," a proverb. 3 Cf. "add fuel to fire."

*$«

K 2

THE LETTERS OF JULIAN

B iraai rot? Brjp,oi<; irpoayopevcrai Bid rovSe rod Bia-
rdyparos real cfravepov Karacrrrjcrai, firj ovora-
aid^eiv rot? /e\rjpi/eo2<i p,r)Se dvaireiOeaOai Trap
avrcov XWovs alpeiv /j,i]Be diriareiv to?? dpyovtriv,
dXXd trvvievai pht ecos civ eOeXcocriv, evxeaOai Be
a? vopii^ovatv eir^a? virep eavrcov el Be dvairei-
Ooiev virep eavrcov araaid^eiv, p,r\Keri avvaBetv,

Xva pL7] BlfC7]V BcOCTl.

C Tavra Be p,oi irapearr) rfj ~Boo~rpr)Vcov IBia irpo-
ayopevcrai iroXei hid ro tov enter kottov Tltov koX
tovs fcXrjpifcovs ef cov eireBocrav fiifiXicov rov p,era
acficov 7r\rj6ov<; KarrjyoprjKevai, oj? avrcov piev
rrapaivovvrcov rco TrXrjOei p,r) crracrid^eiv, oppico-
pievov he tov irXijOovs 7rpo? draljiav. ev yovv
Tot? ftiftXiois teal avrrjv rjv eroXpLTjaev eyypdyjrai
ryv epeovrjv vireraljd p,ov rcpBe rco Biardyfiari.

D " Kairoi Xpiariavcov ovrcov icf>apLiXXcov rco ttXijOci
rcov 'EiWrjvcov, Kareyop^evcov Be rfj rjpierepa irap-
aiveoei p,t]Beva p.r)SapLOV draKrelvT Tavra yap
ear iv virep vpicov rod eiricr kottov rd pr}p.ara. opdre
07T«? rr)v vperepav evra^iav ovk diro tt)? vpie-
Tepa? elvai cpr)cu yvcopbrjs, ol ye dtcovres, oj? 76
438 elire, KareyeaQe Bid Ta? avrov irapaivecrei^. a>?
ovv Karrjyopov bpucov efcovres 1 t?}? 7ro\ea)? Sicojjare,
rd 7r\rj6)] Be opbovoelre irpos dXXyXovs, koX firjBel?
evavriovadco p,r]Se dBitcelrco' p.i)6* ol TreirXavrjpevoi

1 Klimek suggests e\6vTts.

1 So far tbe edict lias a general character and may have
been sent out broadcast. The last paragraph is apparently
added as a special instruction to the citizens of Bostra, and
especially to the Christians, whom he incites against their
bishop.
132

TO THE CITIZENS OF BOSTRA

decided to proclaim to all communities of citizens,
by means of this edict, and to make known to all,
that they must not join in the feuds of the clerics or
be induced by them to take stones in their hands or
disobey those in authority ; but they may hold
meetings for as long as they please and may offer on
their own behalf the prayers to which they are
accustomed ; that, on the other hand, if the clerics
try to induce them to take sides on their behalf in
quarrels, they must no longer consent to do so, if
they would escape punishment. 1

1 have been led to make this proclamation to the
city of Bostra in particular, because their bishop
Titus and the clerics, in the reports that they have
issued, have made accusations against their own
adherents, giving the impression that, when the popu-
lace were on the point of breaking the peace, they
themselves admonished them not to cause sedition.
Indeed, I have subjoined to this my decree the
very words which he dared to write in his report :
" Although the Christians are a match for the Hel-
lenes in numbers, they are restrained by our admoni-
tion that no one disturb the peace in any place." For
these are the very words of the bishop about you.
You see how he says that your good behaviour was
not of your own choice, since, as he at any rate
alleged, you were restrained against your will by his
admonitions ! Therefore, of your own free will, seize
your accuser and expel him from the city, 2 but do you,
the populace, live in agreement with one another, and
let no man be quarrelsome or act unjustly. Neither

2 Julian's advice was not followed, since Socrates, History
of the Church 3. 25, mentions Titus as bishop of Bostra under
the Emperor Jovian in 363.

*33

THE LETTERS OF JULIAN

to?? opOcos icai BifcaUo? toi>? Oeovs Oepairevovvi
Kara ra e% altbvo? ?j/jliv irapaBeBo/ieva, fiijO' ol
Oepairevral twv Oewv Xv/JLaiveo-Qe Tat? ol/ciais r)

B Biapird^ere rwv dyvoiq fidXXov r) yvco/nr} ireTrXavr)-
fievcov. Xoyw Be ireideaOai ^PV Kal BtBdaKeaOai
tou? avOpcoirovs, ov TrXrjyals ovBe v(3peaLV ovBe
alfci(Tfi(p tov croo/xaro?. avOis Be /cal iroXXdici*;
irapaivS) Tot? eirl rrjv dXrjOPj Oeoaepeiav op/ico-
fievois /xrjBev dBacelv rcov YaXiXaicov ra TrXijOrj,
/jl7]$6 eTTLTiOeaOai firjBe. v^pl^etv et? clvtovs. eXeelv
Be XPl fiaXXov rj paaelv rovs ev 1 to?? jueyLcrroi^

C irpdiTOvra^ /caKco?' /neyiarov yap rcov KaXtov go?
dXrjdws r) deoaefteia, /cat rovvavrtov rcov Kaxtav
r) Bvcrcre/3eia. crvfi/3aiveo Be toi>? cltto Oewv eirl
tou? veKpov^ Kal ra Xei^rava fierarerpajji/jLevov^
ravrrjv dirorlaai ttjv ^rj/nlav 2 ft)? to?? p.ev eve-%0-
fievoi? v6(T(p 3 rivi avvaXyovfiev, to?? Be diro-
Xvo/j.evoi<; Kal d^iefxevoi^ biro rcov Oecov auvrjBo-
fieOa.

'EBoOij rfj rcov KaXavBcov Avyovarcov ev

*AvTLO)(€La.

42
KaXXL^elvi] 4
388 X/ooi/o? Bl/caiov dvBpa Be'ucvvaiv fiovos,

^ &)? rrapa rcov e/jLirpoaOev eyvco/iev eyco 6" av cpalrjv

1 M MSS. iv Hertlein suggests.

2 After Cv^ av Hertlein thinks some words are lost.

3 v6acf Hertlein would add ; Hevler kolkw understood.
* Hertlein 21.

1 Sozomen 5. 5 and 15 seems to be an echo of Julian.
134

TO CALLIXEINE

let those of you who have strayed from the truth
outrage those who worship the gods duly and justly,
according to the beliefs that have been handed down
to us from time immemorial ; nor let those of you
who worship the gods outrage or plunder the houses
of those who have strayed rather from ignorance than
of set purpose. It is by reason that we ought to
persuade and instruct men, not by blows, or insults,
or bodily violence. Wherefore, again and often I ad-
monish those who are zealous for the true religion not
to injure the communities of the Galilaeans or attack
or insult them. 1 Nay, we ought to pity rather than
hate men who in matters of the greatest importance
are in such evil case. (For in very truth the greatest
of all blessings is reverence for the gods, as, on the
other hand, irreverence is the greatest of all evils.
It follows that those who have turned aside from the
gods to corpses 2 and relics pay this as their penalty.) 3
Since we suffer in sympathy with those who are
afflicted by disease, 4 but rejoice Avith those who are
being released and set free by the aid of the gods.
Given at Antioch on the First of August.

42
To Callixeine 5
"Time alone proves the just man," 6 as we learn 362
from men of old ; but I would add the god-fearing A ' n °. m

2 So Julian styles Christ and the martyrs ; cf. Against the
Galilaeans 335b ; Vol. 2, Misopogon 361b.

3 i. c. that they are in evil case.

4 For Christianity a disease cf. Vol. 2, 229o, and below,
p. 207.

5 Otherwise unknown. Julian visited Pessinus in Phrygia
on his way to Antioch. See Introduction.

8 Sophocles, Oedipus Rex 614.

135

THE LETTERS OF JULIAN

on teal tov evo-e/3r) teal rov cpiXoOeov. uX)C
€/jLaprvp7]07], <f)i')S, teal rj TLrjueXoirr] cpuXavBpos.
elra fierd to (friXavBpov l to (piXoOeov ti? ev
yvvaitcl BevTepov TiOrjo-i, teal ov <^>atverai 2 iroXvv
irdvv tov fiavBpayopav eterr err a) /<(*)<; ; el Be teal toi>?
D Kdipovs t*9 ev va> Xd/3oi teal tj]V fxev Tl^veXoTrrjv
eTraivov/jLevrjv a-^eBov vrrh ttuvtwv eirl rfj (piXav-
Bpia, teivBvvevovcras Be ra<; evaefiel? oXlyeo irpo-
repov yvvaiteas, teal irpoadrjKrjv Be twv teatecov,
on teal BnrXdaios 6 %p6vo<;, ap eari aol ttjv
UTjveXoirrjv d^iw<; irapaftdXXetv ; dXXa fjirj {Aitepovs
iroiov tov<s eiraivovs- dv& > wv djxei^fovrai fiev ere
389 7rdvT€<; ol deoi, to Trap' rj/jLcbv Be BnrXf} ere ti/jltJ-
crojxev rfj lepwavvrj. Trpos y yap irporepov el^e?
t% dyi(ordT7]<; Oeov Aij/jLr-jTpos, teal tt}? /jLeylaTr]^
M?;t^o? Oewv tt}? Qpvyias ev tjj 6eo(j)LXel Tlecrac-
vovvtl tyjv lepcoavv>]v eiriTpeiropev aoi.

43

JLvo-radlrp (piXo a 6(f)(1) 3

Mr] Xiav fj teoivov to irpooipnov Tov eaOXov
dvBpa. tcl Be e<£ef?}? 6la6a BtjTrovOev. dXXci teal

1 Reiske suggests ; Hertlein, MSS. rod <piAdv8 r oj.

2 Kliniek ; <pave?rai Hertlein, MSS.

3 Hertlein 70. This letter is preserved in Vatlcanus 1353
only.

1 To drink mandragora (mandrake), is a proverb for
sluggish wits ; but mandrake was used also as a stimulus
to love.

136

TO EUSTATHIUS THE PHILOSOPHER

and pious man also. However, you say, the love
of Penelope for her husband was also witnessed
to by time. Now who would rank a woman's piety
second to her love for her husband without appearing
to have drunk a very deep draught of mandragora ? x
And if one takes into account the conditions of
the times and compares Penelope, who is almost
universally praised for loving her husband, with pious
women who not long ago hazarded their lives ; and
if one considers also that the period was twice as long,
which was an aggravation of their sufferings ; then, I
ask, is it possible to make any fair comparison between
you and Penelope ? Nay, do not belittle my praises.
All the gods will requite you for your sufFe rings
and for my part I shall honour you with a double
priesthood. For besides that which you held before
of priestess to the most venerable goddess Demeter,
1 entrust to you the office of priestess to the most
mighty Mother of the gods in Phrygia at Pessinus,
beloved of the gods.

43

To Eustathius the Philosopher 2

Perhaps the proverb "An honest man" 3 — is too 362
hackneyed. I am sure you know the rest. More AiTuoch

a See Introduction under Eustathius. He evidently ac-
cepted this invitation ; see the next letter. He was a pagan
and a friend of Libanius ; cf. Amniianus 17. 5. 15 ; Eunapius,
Lives, pp. 392 foil. (Wright).
3 Euripides frag. 902, Nauck :

Tbu i<r6\hi> &v5pa, ithv l/cos vairj x9° v 6s,
Kav /j.^ttot' oaaois eiVt'Soj, Kpiuw <pi\ov.
"An honest man, though he dwell far away and I never
see him with my eyes, him I count a friend."

137

THE LETTERS OF JULIAN

e^ef?. olaOa puev yap are Xoyws cbv koX $1X0-
aocpos to eirbpevov avrco, ifie Be e^ej? cf)lXov, elirep
yovv x a/uL(f)Ct) iaOXoi eajxev. virep yap aov tovto
kclv SiareivaL/jLrjv, on toiovtos el, irepl Be i/jbavrov
cri(D7rco' ykvoiTO Be tovs aXXovs alcrOeaOai /cat
i/JLOv toiovtov. rl ovv aianrep cltottov ti Xe^wv 2
tcvfcXcp irepieijii Beov 3 elireiv ; rjtce teal cnrevBe
tcai, to Xeyo/xevov, TnTTaao. iropevaet Be ae Oebs
eviievr)? fieTa tt)? 'EvoBlas irapOevov, /cal virovp-
yr)aei Bpopbos Brjfioaios oyjuxaTi ftovXopevcp XPV~
aaadai, ical TTapiTTiroi^ BvaLv.

U

JLvo-TaOlq) (fiiXoo-o^rp*
X/?^ gelvov irapeovTa (j)iXe2v, eOeXovTa Be 7re/x-

7T€IV

416 "Ofiripos 6 ao(pb<; evofioOeTrjaev t)plv Be virdp-
^ei 7rpo? aXXrjXovs fjevucfj? (pcXta? dfjueivcav rj Te
Blcl tt)? evBexo/jLevr)*; 7raiBei,a<; koX t?)? irepl tovs
6eov$ evaefteta?, wot ovk dv fie tl$ eypdyjraTo
Bi/caioos Co? tov 'Ofitjpou irapaftaivovTa vo/nov, el

1 yovv Hertlein suggests ; ovv MSS., Hertlein.

2 Ki^wv Hertlein suggests ; Xeywv MSS., Hertlein.
8 After 5eov Thomas would add airXobs.

4 Hertlein 39. Cumont restores Eu<rra0ty from X (Papa*
dopoillos); Hertlein, following Martin, t<£ avrw i.e. Maximus,
to whom the preceding letter in Hertleiivs edition is
addressed ; Kstienne Ma^i/xcf) <piKo<r6<pcf. The Aldine has no
title.

'3«

TO EUSTATHIUS

than this, you possess it ; for, rhetorician and philo-
sopher as you are, you know the words that come
next, and you possess me for a friend, at least if
we are both honest men. On your behalf I would
strenuously maintain that you are in that category,
but about myself I say nothing. I only pray that
others may find by experience that I also am
honest ! You ask why I go round in a circle as
though I were going to say something extraordinary
when I ought to speak out ? Come, then, lose no
time ; fly hither, as we sa}*-. A kindly god will speed
you on your way with the aid of the Maiden of the
Cross Roads and the state post 1 will be at your
disposal if you wish to use a carriage ; and two
extra horses.

44

To Eustathius 2

" Entreat kindly the guest in your house, but 362
speed him when he would be gone." 3 Antioch

Thus did wise Homer decree. But the friendship
that exists between us two is stronger than that be-
tween guest and host, because it is inspired by the
best education attainable and by our pious devotion
to the gods. So that no one could have fairly
indicted me for transgressing the law of Homer if

1 The tursUM pitblicus was the system of posting stations
where horses were kept ready for the use of the Emperor or
his friends ; cf. above, p. 83 To Basil, end.

2 Hertlein, following an error in the editions of Martin and
Estienne, makes Julian address this letter to Maximus. For
the answer of Eustathius see p. 291.

3 Odi/ssey 15. 74 ; this had become a proverb, cf. Libanius,
Letter i30.

139

THE LETTERS OF JULIAN

/cal eirl irXelov ae pueveiv irap rjfjbiv rjtjicoaa. dXXa,
a 01 to aw/jLCLTLOV ISoov iiTifieXela^ irXeiovos Seofievov
B e-rreTpe^ra ftahi^eiv eU rrjv nraTpiha, /cal paaroovr]^
eire/jLeX^drjv r?}? iropeias. 6^/nari yovv e^ecrri
goi Srj/ioaLM xpy'-jo-acrOai, iropevoiev Be ae avv
^Aa/cXrjiriw Travres oi deoi, /cal irdXiv rjfilv crvviv-
yelv Bolev.

45
'Ei/cSlklg) eirdpytp Alyvirrov 1
432 f H fiev irapoi\xla (f>i]crLV " ijxoX Siijyov o~v 2 rov-
B jxov ovapT iyco $' eoaca vol to gov virap d<f>r}yel-
aOai. 7ro\v$ ) tyaaiv, 6 NeiXo? apOels /J.€re(opo<;
to£? nrrj'xeo- iv eirXrjpco&e iracrav rrjv Atyvirrov el
he /cal tov apiQfxov a/covaai jroOels, eh rrjv el/cdSa
tov HeTrrefiftpiov rpls irevre. jxrjvveL Se ravra
®e6(piXo<$ 6 aTparoTreSap^r]^. el roivvv rjyvorjaas
avTO, irap rjficov arcovcov ev(f>patvov.

46
'E/cSi/cicp eirapyjo Alyvirrov 3
376 Et /cal rwv aXXwv eve/ca firj ypd&eis fj/uiiv, dXX*
virep ye tov 0eo?<; ex&pov XPV V °~ e Jpd(peiv" ' ABava-

1 Hertlein 50.

8 This is the reading of Suidas, who quotes ifiol — a<f>riye-
IcrQai ; Ambrosianus <ri> Znyyov ; Hertlein, following Vossianus,
Siriyu. s Hertlein 6.

1 Cappadocia.

2 The premature death of Julian prevented the fulfilment
of this wish.

140

TO ECDICIUS, PREFECT OF EGYPT

I had insisted that you should remain still longer
with us. But I see that your feeble frame needs
more care, and I have therefore given you permis-
sion to go to your own country, 1 and have provided
for your comfort on the journey. That is to say,
you are allowed to use a state carriage, and may
Asclepius and all the gods escort you on your way
and grant that we may see you again ! 2

45

To Ecdicius, Prefect of Egypt 3

As the proverb says, " You told me my own 3G2
dream." 4 And I fancy that I am relating to you y^ eT
your own waking vision. The Nile, they tell me, Antioch
had risen in full flood, cubits high, and has inundated
the whole of Egypt. If you want to hear the
figures, it had risen fifteen cubits 5 on the twentieth
of September. Theophilus, the military prefect,
informs me of this. So, if you did not know it, hear
it from me, and let it rejoice your heart.

46
To Ecdicius, Prefect of Egypt
Even though you do not write to me 6 on other 3G2
matters, you ought at least to have written about October

From

3 For Ecdicius see p. 155. Antioch

4 Cf. "Queen Anne is dead." Ecdicius presumably knew
what Julian tells him.

5 Pliny, Natural History 5. 9, says that a rise of 15 cubits
gives Egypt security, 16 is luxury ; Ammianus 22. 15 says
that cultivators fear a rise of more than 16 cubits. The
Egyptian cubit was about 22 inches.

6 Egypt was the peculiar property of the Roman Emperors
and reports were made by the prefect to them.

141

THE LETTERS OF JULIAN

(Tiou, /cal ravra irpb irXeiovos rfir] ypovov ra /caXcos
rjfup iyvcoafieva itettv a fievov. o/jlvu/m Se rbv /xeyav

^dpCLTUV, ft)? el flT) TTpb TO)V A6/C€flj3pL(DV KdXavSwV

6 Oeois exOpbs 'AOavdaws e^eXOoi eice'ivr)? r»}? iro-
B Xecos, 1 /jlclXXov Se kcli irdarj^ rrjs Alyvirrov, rjj
vTTCUcovovar) ooi ramjet izpoGTi fitjaofiai xpvaov
\LTpa<; efcarov. olaOa he 6Vft)? eifil ftpaSvs fiev
et? to /caraypcji'ai, ttoXXw he ere ftpahvTepos et?
to dira^ /carayvov 1 ; dvelvat. ical rrj avTOv X ei P b '
irdvv fxe Xvirel to Kara^povetaOaL. fia toi>? Beovs
irdvra<; ovBev outgj? clv lSoi/jli, /j,aXXov be dKOvaaifii
r)$£co<; irapa gov irpa^Oev, oj? 'AOavdaiov iijeXr]-
C Xafievov rcdv tt}? AlyvTTTOv opoov, 2 rbv /xiapov, 09
iroXfjirjaev 'EWtjvlSck; eV i/iov yvvalfcas twv £ttl-
aijfieop fiaiTTio-cu. ScioKeadco.

47

'A/Vef avSpevaiv 3

432 Et fieis Tt? tcop TaXiXaicov 4 r)v v/jlcou ol/eMrTifc,

D o'l rbv eavTcov TTCLpalBdvTes vbjiov direTiaav biroias

rjv etVo? hiicas, kXo/jLevoL /xev ^i)v Trapavofiu)*;, elaa-

yayovres 8e K7]pvy/j,a kclivqv 5 ical hihaa/caXiav

1 tt)s tt6\€ws Hertleiu suggests.

2 opwv Asmus, rSircov Hertlein, MSS.

3 Hertlein 51. 4 Asm us ; a\Awv Hertlein, MSS.
5 Kaivbv Asmus adds ; see below 433n.

1 Athanasius had disregarded the order to leave Alexandria,
but he now, on October 24th, went into exile in Upper
Egypt ; Socrates 3. 14 ; Sozomen 5. 15 ; see p. 75.

142

TO THE ALEXANDRIANS

that enemy of the gods, Athanasius, 1 especially since,
for a long time past, you have known my just decrees.
I swear by mighty Serapis that, if Athanasius the
enemy of the gods does not depart from that city, or
rather from all Egypt, before the December Kalends,
I shall fine the cohort which you command a hundred
pounds 2 of gold. And you know that, though I am
slow to condemn, I am even much slower to remit
when I have once condemned. Added with his own
/hind. 3 It vexes me greatly that my orders are
neglected. By all the gods there is nothing I should
be so glad to see, or rather hear reported as achieved
by you, as that Athanasius has been expelled beyond
the frontiers of Egypt. Infamous man ! He has
had the audacity to baptise Greek women of rank 4
during my reign ! Let him be driven forth ! 5

47

To the Alexandrians

If your founder had been one of the Galilaeans, 362
men who have transgressed their own law 6 and have JJ°£* or
paid the penalties they deserved, since they elected From
to live in defiance of the law and have introduced a
new doctrine and newfangled teaching, even then

2 The Greek word used is the equivalent of the Latin
libra — 12 ounces.

3 For similar postscripts see pp. 15, 19.

4 Or "wives of distinguished men/'

5 In the Neapolitan** US. the following lias been added b»
a Christian : /xandpios ovtos, kvwv piaph nal rpia Kar apart irapa-
fSara nal TpiaddKie. — " This man is a blessed saint, O vile dog
of an apostate, thrice accursed and thrice miserable ! "

6 i. e. the Hebraic law ; cf. Against the Galilaeans, 238c, foil. ,
305s, foil.

mi

Antioch

THE LETTERS OF JULIAN

veapdv, Xoyov av el%ev ovB y w? ^ AQavdoiov vtf)
vpcov iiri^TjTeladar vvvl Be ktigtov puev 6W09
* AXe^dvBpov t?)? iroXecos, birdpyovTos Be vplv
ttoXlov^ov Oeov tov {3ao-tXecos ^apdinBos dpa rfj
433 irapeBpco /copy /ecu rfj ^aaiXiBt ti)<s Alyinrrov
irdo-rjs "IcriBi l . . . . ttjv vyiaivovaav ov Qfkovv-
T69 nroXiv dXXd to voaovv puepos eincprjpL^eiv
eavTco ToXpua to tt}? 7ro\e&)9 6vop,a.

Aiav altryyvopai vrj tou9 Oeovs, dvSpes *AXe%av-

Bpeis, el t*9 oXcos } AXe^avBpecov opuoXoyel TaXi-

Xalos elvac. tcov 009 dXrjOcos 'Eftpaicov 01 ircnepes

B AlyvTTTiois eBovXevov irdXai, vvvl Be vpuels, dvBpe<;

'AXetjavBpels, AlyvirTicov KpaTijaavTes' e/cpaTrjae

ydp 6 KTL0-T7)<; VpLCOV T7J9 AlyVTTTOV' TO£9 KCLTCoXl-

ycoprjKoai tcov iraTpicov Boypbdrcov BovXeiav eOeXov-
aiov dvTiKpvs tcov rraXaicov Beapcov vcplaTaaOe.
koX ovk elaep^eTai p,vi]p,r) t?/9 iraXaids vpds i/cec-
vr]<; evBaipLOViciSy rjvL/carjv KOiVcovla pev irpbs tol/9 2
Oeov? AlyvTTTCp ttj Trdarj, ttoXXcov Be direXavopev
dyaOcov. dXX* 01 vvv elaayayovTes vplv to /caivbv
C tovto KT}pvyp,a tlvos clItioi yeyovaaiv dyaOov rfj
TroXeL, (fypdaaTe pot. kticttt]^ vplv rjv dvrjp deooe-
/3r/9 ' AXe^avBpos 6 M-a/ceBoov, ovn pd Alcz /card
Tiva tovtcov 03V ovBe Kara TrdvTas 'Effpaiovs
paKpCo yeyovoTtxs avTcov tcpeLTTOvas. eiceLvcov ptev
ovv /ecu 6 tov Adyov IlToXepalo? tjv dpLelvcov,

1 Some words, e. g. oi>x vyialvere (Capps) have dropped out ;
lacuna Hertlein, following Petavius.

2 tovs Asmus adds.

1 Athacasius had left Alexandria on October 24th, 362,
and, not long after, the Alexandrians petitioned Julian for

144

TO THE ALEXANDRIANS

it would have been unreasonable for you to demand
back Athanasius. 1 But as it is, though Alexander
founded your city and the lord Serapis is the city's
patron god, together with his consort the Maiden,
the Queen of all Egypt, Isis . . . 2 not emulating
the healthy part of the city ; but the part that is
diseased has the audacity to arrogate to itself the
name of the whole.

1 am overwhelmed with shame, I affirm it by the
gods, O men of Alexandria, to think that even a
single Alexandrian can admit that he is a Galilaean.
The forefathers of the genuine Hebrews were the
slaves of the Egyptians long ago, but in these days,
men of Alexandria, you who conquered the Egyptians
— for your founder was the conqueror of Egypt —
submit yourselves, despite your sacred traditions,
in willing slavery to men who have set at naught the
teachings of their ancestors. You have then no re-
collection of those happy days of old when all Egypt
held communion with the gods and we enjoyed
many benefits therefrom. But those who have but
yesterday introduced among you this new doctrine,
tell me of what benefit have they been to the city ?
Your founder was a god-fearing man, Alexander of
Macedon, in no way, by Zeus, like any of these
persons, nor again did he resemble any Hebrews,
though the latter have shown themselves far superior
to the Galilaeans. Nay, Ptolemy 3 son of Lagus

his return. This is his answer to them. After this edict
Athanasius remained in hiding in Egypt and the Sudan till
Julian's death in 363, when he recovered his see.

2 After "Isis" some words are missing.

3 Ptolemy the First took Jerusalem and led many Jews
captive into Egypt, Josephus 1. 12. 1.

145

VOL. III. L

THE LETTERS OF JULIAN

*AXe£av8po<; Be tcav 'FwficdoLs eh dfJuXXav ld>v
dycova irapetye. ri ovv puerd rbv KTLarrjv ol
D UroXefiaLoi, rrjv iroXiv v/llcov (oairep yvr\alav Ovya-
repa iraiBoTpo^rjaavre^ ; ovu roh 'Irjaov Xoyois
rjvtjrjaav avTrjV, ovBe rfj rwv 6eoh 1 e^Otarayv
TaXiXaioov BiBaaicaXiq rrjv oiKovofilav avrfi rav-
rrjv, vfi 779 vvv iariv evBaiuiwv, e^eipydaavro.
rplrov, eireiBrj 'Pco/idlot, Kvpioi yeyova/aev avrf}^,
d(f)e\6fievoi tovs UroXefiaLovs ov KaX6i)<; apypvraSy
o %e/3aaTO<; i7riBr)pbi]aa<; v/xcov rfj iroXei kcu tt/)o?
robs v/jLerepovs iroXiras BcaXe^Oeh, ""AvBpes,
434 elirev, *AXei;av8peh, d(f)Lr)fn, tyjv ttoKiv atrlas
irdo-rjs alBol rod fxeyaXov Oeov XapaTrcBo? avrov
re eve/ca rov Bij/xov ical rod fieyeOovs tt}? TroXeW
alria Be [mol rplrr] r/)<? eh vfias evvolas earl koX 6
eralpos "Apeto?." tjv Be 6 "Apeios ovros ttoXlttjs
fiev vfierepos, Ka[aapo<; Be rov Xe/3ao~Tov o-v/jl/3lcd-
tj?9, dvrjp (j)iX6ao(f)0<;.
B Ta {lev ovv IBia irepl rrjv ttoXlv v/xcov virdp^avra
Trapa t&v 'OXvpbiricov Oecov, o>? ev fipa^el (ppdaai,,
TOLdvra, cncoirSi Be Bid to /jltj/cos rd TroXXd' rd Be
KQivfi KaO y rjfiepav ov/c dvOpcoirois oXiyocs ovBe evl
yevei ovBe pna iroXei, iravri Be opLov tu> Koo-fMO
irapd rcov epi(j)avcov 2 Oeoiv BiBopLeva 7rw? vfieh ov/c

1 6eo?s Asmus adds.

2 e/jLcpavwv Asmus ; InHpcvuv Hertlein, M.SS.

1 For the Alexandrine Stoic, Areius, cf. Julian, Caesars,
Vol. 2, 32(Jb ; Letter to Thcmistius, Vol.2, 205c, where Areius
is said to have refused the prefecture of Egypt ; and Philo-

146

TO THE ALEXANDRIANS

proved stronger than the Jews, while Alexander, if
he had had to match himself with the Romans,
would have made even them fight hard for
supremacy. And what about the Ptolemies who
succeeded your founder and nurtured your city from
her earliest years as though she were their own
daughter? It was certainly not by the preachings
of Jesus that they increased her renown, nor by the
teaching of the Galilaeans, detested of the gods,
did they perfect this administration which she
enjoys and to which she owes her present good
fortune. Thirdly, when we Romans became her
masters and took her out of the hands of the
Ptolemies who misgoverned her, Augustus visited
your city and made the following speech to your
citizens : " Men of Alexandria, I absolve the city of
all blame, because of my reverence for the mighty
god Serapis, and further for the sake of the people
themselves and the great renown of the city. But
there is a third reason for my goodwill towards you,
and that is my comrade Areius." * Now this Areius
was a fellow-citizen of yours and a familiar friend of
Caesar Augustus, by profession a philosopher.

These, then, to sum them up briefly, are the
blessings bestowed by the Olympian gods on your
city in peculiar, though I pass over very many
because they would take too long to describe. But
the blessings that are vouchsafed by the visible gods
to all in common, every day, not merely to a few
persons or a single race, or to one city, but to the
whole world at the same time, how can you fail to

stratus, Lives of the Sopliisls, Introduction, p. xxiii (Loeb
Library Edition). See Seneca, Dialogues 6. 4, where Areius
consoles and exhorts the Empress Livia.

M7

THE LETTERS OF JULIAN

tare ; jxovoi t/}? e'f 'LWiov fcariovai]? avyrjs avai-
a@/]T(o<z e^ere ; /jlovol 6epo<; ov/e tare teal yeip,cova
C trap avrov yivopuevov ; /jLovoi ^cooyovovpeva KOI
cpvopueva Trap* avrov ra rrdvra ; rrjv Be eg avrov
teal nap avrov Brjpuovpybv rcov oXcov SeX/]vi]v
ovaav ovk alaOdveade rroacov dyaOcov alria rfj
TroXee ylverai ; teal rovrcov fxev rcov Oecov ovBiva
irpocTKvvelv roXpdre- bv Be ovre vp,el<; ovre ol
irarepes vpucov eopdteaatv 'Irjaovv oiecrOe ^prjvai
6ebv Xoyov 1 vrrdpyeiv. bv Be eg alcovos arrav
bpa rb rcov dvOpcotrcov yevo? teal /3Xeirei teal
D ae^erai teal aeftopevov ev irpdrrei, rbv pueyav
'HXiov Xeyco, rb £cov ayaXpua teal epbyfrv^ov teal
evvovv teal ayaOoepybv rov vorjrov irarpos, 2 . • . ex
ri pLoc rreidecrde irapaivovvri, teal putepa vpas
avrovs erravaydyere 7T/30? rrjv dXrjOeiav. ovy^
dpaprr]creade yap r/j? opOrjs 6Bov ireidbp,evoi rco
iropevdevri tedteeivrjv rriv 6Bbv aXP L< * e ' T ^ €iteoai
teal ravrrjv i]Br) crvv Oeols rropevopbevcp BcoBe/earov
eVo?.
435 Et puev ovv cfyiXov vpuv irelOeaQai, p,eit,bvcos

1 Cobet omits \6yov as a theologian's gloss, but Julian is
thinking of the beginning of S. John's Gospel ; cf. Against
llir, dalil, irans, 327n, 333b, c for his attack on the doctrine
of Christ the Word.

2 Here some words are lost, probably omitted by Christian
copyists as blasphemous. Asmus rightly restores irarp6s ;
Hertlein, following Osann, travr6s.

1 For Selene as the artificer of the visible world cf. Vol. 1,
Oration 4, 150a.

148

TO THE ALEXANDRIANS

know what they are? Are you alone insensible
to the beams that descend from Helios ? Are you
alone ignorant that summer and winter are from
him ? Or that all kinds of animal and plant life
proceed from him ? And do you not perceive what
great blessings the city derives from her who is
generated from and by him, even Selene who is the
creator of the whole universe ? x Yet you have the
audacity not to adore any one of these gods ; and
you think that one whom neither you nor your
fathers have ever seen, even Jesus, ought to rank
as God the Word. But the god whom from time
immemorial the whole race of mankind has beheld
and looked up to and worshipped, and from that
worship prospered, I mean mighty Helios, his intelli-
gible father's living image, 2 endowed with soul and
intelligence, cause of all good ... if you heed my
admonition, do ye lead yourselves even a little
towards the truth. For you will not stray from the
right road 3 if you heed one who till his twentieth
year walked in that road of yours, but for twelve
years now has walked in this road I speak of, by the
grace of the gods. 4

Therefore, if it please you to obey me, you will

2 Cf. Fragment of a Letter to a Priest, Vol. 2, 295a, where
the stars are called "living images." Julian here refers nob
to the visible sun, but to the " intellectual" {voepbs) Helios
who is in the likeness of his "intelligible" (vo-nrbs) father,
the transcendental Helios, for whom cf. Oration 4, Vol. 1, 133c,
note.

3 For Julian's reproach against the Christians that they
had taken "their own road" and abandoned the teaching of
Moses, cf. Agaivst the Galilaeans 43a.

* Cf. Vol. 1, Oration 4, 131a where he also refers to the
time when he was a Christian and desires that it may be
forgotten,

149

THE LETTERS OF JULIAN

ev(j>pav€LTe' rfj BeiaiSaifiovLa he koX Karrj^a-et
rSiv iravovpywv dvdpcoircov e/JLjieveiv elirep eOeXoire,
to, 7rpo? dXXrfkovs ofiovoelre koX tov ^ AOavdcnov
fit) TToOelre. iroXXol Trdvrco*; elal twv avrou fia-
OrjTcov hvvdfievoi Ta? d/cods vficov /cvrjiicocra? koX

B heop,evas daeftcov prj/ndrcov l/cavcos irapafjivO^aa-
aOcu. axpeXe ydp^AOavaaiw ofiov 1 t) tov hvaae-
/3o0? avrov hihaa/caXeiov KaraKeKkeiadat fio^drj-
pla. vvv he ian 7r\>}#o? v/jlIv ovk dyevves, kcl\
irpdy/Jbd he 2 ovhev. ov yap dv eXrjade tov irXrj-
Oovs, oaa ye eh ttjv twv ypa<fi(ov hihaaicaXLav
tffcei, ^eipwv ovhev ecrrat tov irap vficov ttoOov-
fievov. el he t% aXXr)<; evrpe^eta^ epcovres 'A#a-

C vaaiov iravovpyov yap elvai tov dvhpa irvvddvo-
puar TavTas eiroaqaaaOe ra? herjaeis, to~Te Bi* avTo
tovto 3 avTov dTreXrjXa/jiivov T>j? iroXeco^' dvern-
Trfieios yap <j>vaei 7rpoo~TaTeveiv hij/iov iroXvirpdy-
ficov dviqp. el he jmrjhe dvrjp, dXX* dv6 pwiria ko<$
evTeXrjs, KaOdirep ovtos 6 fieyas olo/nevos rrepl t?}?
tcecfraXTjs /civhvvevetv, tovto he 4 hihcoaiv aTa^ua^
dpxrfv. oOev, Yva firj ye'vrjTai tolovto nrepl v/jud^
fir/hev, direXOelv avT& irpoTjyopevcra/jLev t?}? 7roXeco<;

D nrdXat, vvvl he teal AlyvTTTov irdarj^.

IlpoTeOrJTQ) to?? rjpeTepots iroXiTais 'AXegav-
hpevaiv.

1 Asmus SfjLov or a/j.a ; Sintenis n6w ; Hertlein, MSS.
p6ucp ; Hertlein suggests /j.6v(f ye.

2 Te Hertlein, MSS. ; 5e Hertlein suggests ; Hercher would
delete Tf.

3 MSS. 5/otoCto; Reiske 5m to vto avr 6; Hertlein suggests
oV ai>Tb tovto.

* Sintenis deletes 8«; Hercher lacuna after apxhv, Capps
suggests 5^,

TO THE ALEXANDRIANS

rejoice me the more. But if you choose to persevere
in the superstition and instruction of wicked men, at
least agree among yourselves and do not crave for
Athanasius. In any case there are many of his
pupils who can comfort well enough those itching
ears of yours that yearn to hear impious words. 1
only wish that, along with Athanasius, the wicked-
ness of his impious school had been suppressed. But
as it is you have a fine crowd of them and need have
no trouble. For any man whom you elect from the
crowd will be in no way inferior to him for whom
you crave, at any rate for the teaching of the scrip-
tures. But if you have made these requests because
you are so fond of the general subtlety of Athanasius
— for I am informed that the man is a clever rascal
— then you must know that for this very reason he
has been banished from the city. For a meddlesome
man is unfit by nature to be leader of the people.
But if this leader is not even a man but only a
contemptible puppet, like this great personage who
thinks he is risking his head, this surely gives the
signal for disorder. Wherefore, that nothing of the
sort may occur in your case, as I long ago gave
orders 1 that he depart from the city, I now say, let
him depart from the whole of Egypt.

Let this be publicly proclaimed to my citizens of
Alexandria.

1 See above, To the Alexandrians, p. 75.

i5'

THE LETTERS OF JULIAN

48

'AXe^avBpevaLv x

443 'OfteXbv elvai Trap vfxlv a/covco XiOivov eh v\jro<?
B [fcavbv iirrjpfMevov, eirl tt}? f)6vo<$ wairep dXXo rt
roiv ari/jLOTdrcov eppipu\xevov. eirl tovtov evavirrjyrj-
aaro aKa(f>o<; 6 fiafcapiTr)*? KowcrTazmo?, a>? /nerd-
%wv avrbv eh rrjv efir]v irarpiBa J^covaravrivov
iroXiV' eirel he e/ceivro avveftr) decov eOeXovrwv
evdevBe e/celae iropevQr)vai ttjv eifiapfievrjv iropeiav,
i) itoXis airanel nrap epLOv to avdOrjfia, irarph
ovad fiov 2 teal irpoa^Kovaa irXeov rjirep ifceivw.
6 p,ev yap avrrjv &>9 dBeX<f>r)v, eyo) Be a>? /jurjrepa
(j)iXa)' Kal yap iyevo/jurjv Trap avTjj /cal erpd(j)r}v
e/celae, Kal ov Bvvap,ai Trepl avrrjv dyvco/xovrjaat.
tl ovv ; eireiEr) Kal vfias ovBev eXarrov rr}<; iraTpi-
So? (j>iXw, BlBcojjll Kal Trap' v/mv dvaarrjaai rrjv
yaXKr\v eiKova. TreTTOLrjrai Be evayxos dvBpids
tw fieyeOec KoXoaaiKos, bv dvaarijaavres e^ere
dvrl dvaOij/naTO? XlOlvov %aXKovv, dvBpos, ov
(pare irodelv, eiKova Kal /jLOptyrjv dvrl rerpaycovov 3
XiOov ^apdy/xara e^ovTOS Alyvrrria. Kal to Xe-
yofievov Be, w? rives elcrcv ol Oepairevovres Kal

1 Hertlein 58 ; the first part of this letter was published
by Rigaltius, Paris, 1601, the whole letter by Muratorius,
Padua, 1709.

2 Hertlein suggests jxoi.

3 rpiydvov Hertlein, MSS. ; rerpaydivov La Bleterie, as the
obelisk is four-sided.

1 This granite monolith, which stands in the At Meiddn
(the hippodrome) in Constantinople, was originally erected
by Thothmes III. (about 1515 B.C.), probably at Heliopolis.

153

TO THE ALEXANDRIANS

48

To the Alexandrians

I am informed that there is in your neighbourhood Early
a granite obelisk 1 which, when it stood erect, ^om
reached a considerable height, but has been thrown Antiocb
down and lies on the beach as though it were some-
thing entirely worthless. For this obelisk Con-
stantius of blessed memory had a freight-boat built,
because he intended to convey it to my native place,
Constantinople. But since by the will of heaven he
has departed from this life to the next on that journey
to which we are fated, 2 the city claims the monument
from me because it is the place of my birth and more
closely connected with me than with the late
Emperor. For though he loved the place as a sister
I love it as my mother. And I was in fact born there
and brought up in the place, and I cannot ignore its
claims. Well then, since I love you also, no less than
my native city, I grant to you also permission to
set up the bronze statue 3 in your city. A statue has
lately been made of colossal size. If you set this up
you will have, instead of a stone monument, a bronze
statue of a man whom you say you love and long for,
and a human shape instead of a quadrangular block
of granite with Egyptian characters on it. Moreover
the news has reached me that there are certain

The Alexandrians obeyed Julian's orders, but the boat con-
taining the obelisk was driven by a storm to Athens, where
it remained till the Emperor Theodosius (379-395 a.d.)
conveyed it to Constantinople. There, as an inscription on
its base records, it took 32 days to erect; see Palatine
Anthology 9. 682. a Plato, Phaedo, 117o.

3 Of himself (?) or of Constantius. The Emperor's permis-
sion was necessary for the erection of a statue by a city.

153

THE LETTERS OF JULIAN

TrpocrfcaOev&ovTes avrov rfj /copv^fj, irdvv jie irelOei
Xprjvai t>}? 8eio~i$aipLovia<; eve/ca ravrrj^ dirdyeiv
avrov. oi 'yap OecopLevoi rov? icaOevhovras i/cel,
7to\\ov fiev pvirov, 7roWr}$ Se dae\yeta<; irepl rov
rbirov fo>? ervyev ovar}^, ovre nricrrevovcnv avrov
Oelov elvai, real Bia rrjv rcov irpoaexovrwv avrw
SeiaiSatfioviav drno-rbrepoi irepl robs Oeov? tcaOL-
aravrai. hi avro hrj ovv rovro ical fiaWov vp.lv
irpocrr)Kei avveiriXa^eaOai /cal irep,y\rai rfj ep,fj rra-
rpL&i rfj tjevoSotcovo-j) tca\(b<; v/ias, ore eh rov Uov-
rov elairXelre, /cal oyairep eh T«a? rpo<f>a$ koX eh
rov e/crbs /coapiov avpiftdWeaOai. irdvrcos ovk
ayapi /cal Trap avroh eardvat ri twv v/ierepcov,
eh o irpoairXeovres rfj iroXec pier evfypoo-vvTjs
tt7ro/3\e-v/r€T€.

49

'E/c8lfCL(p *

422 "Aijtov ecrriv, etrrep aWov rivos, koX t/}? lepds
ern/jbeXrjOrjvai pLovai/crjs. eVt\efa/xe^o? ovv €K rov
hrjpbov T(hv ^AXe^avSpecov ev yeyovoras fieiparcL-
afcovs dprdftas e/edcrrw alrov 2 tceXevaov Svo rov

1 Herllein 56.

2 ffiTo-j Hertlein adds.

1 Possibly there was a martyr's grave near, at which the
Christians worshipped ; more probably, Christian or Jewish
ascetics who flourished at Alexandria and were called thera-
peuts," "worshippers," had settled near the obelisk. Sozo-

154

TO ECDICIUS, PREFECT OF EGYPT

persons who worship there and sleep 1 at its very
apex, and that convinces me beyond doubt that on
account of these superstitious practices I ought to
take it away. For men who see those persons
sleeping there and so much filthy rubbish and care-
less and licentious behaviour in that place, not only
do not believe that it 2 is sacred, but by the influence
of the superstition of those who dwell there come to
have less faith in the gods. Therefore, for this very
reason it is the more proper for you to assist in this
business and to send it to my native city, which
always receives you hospitably when you sail into
the Pontus, and to contribute to its external adorn-
ment, even as you contribute to its sustenance. It
cannot fail to give you pleasure to have something
that has belonged to you standing in their city, and
as you sail towards that city you will delight in
gazing at it.

49

To Ecdicius, Prefect of Egypt

If there is anything that deserves our fostering 362 or

care, it is the sacred art of music. Do you therefore [J'Jj,

select from the citizens of Alexandria 3 boys of good From
birth, and give orders that two artabae 4 of corn are

men 6. 29 says that about 2000 ascetic monks lived in the
neighbourhood of Alexandria. See also Sozomen 1. 12.

2 i. e. the obelisk, which was originally dedicated to the
Sun.

3 For the study of music at Alexandria cf. Ammianus
Marcellinus 22. 10. 17, nondumque ap'ud eos penitus exaruit
musica, nee harmonia conticuit.

4 The artaba, an Egyptian dry measure, was equivalent to
about nine gallons,

i55

Antioch

THE LETTERS OF JULIAN

firjvbs yop^yelaQai, eXaibv re err avrw l kcu olvov
B eo-Orjra Be rrape^ovcnv ol rov rafiieiov irpoeo rcoTe?.
ovroi Be Tew? ifc (j)G)vr)$ KaraXeyeaOcoo-av. el Be
rives Bvvaivro teal tt}? e7nari]/j,r}<; avrfjs et? atcpov
fieraa^elv, carcoaav 2 arroKeifxeva rravv fieydXa
rov rrbvov ra erradXa /cal rrap r)/xtv. on yap irpo
rjfiwv avrol t<x? y]rv%a<; virb t>}? Oeias fjLOvai/crjs
/caOapOevre? ovrjcrovrai, marevreov rol<$ rrpoarro-
$aivofxevoi<$ opOcos vrrep rovrcov. vrrep fiev ovv
C royv iraiBwv rocravra. roi)<; Be vvv atcpowfievovs
rov fiovaiKOV Aioa/copov iroir]crov avriXafieaOai
t/}? re)(vr]<i rrpoOvfJLorepov, o>? rj/icov eroifiwv irrl
orrep av eOeXwaiv avrols avvdpaadai.

50

AlOVVO-L(t) 3

443 'Afieivcov rjada aicorrcov rrpbrepov rj vvv drro-
Xoyovfievos' ovBe yap iXoiBopoO rore, Kalroi
Biavoov fievo<; I'tro)? avro' vvvl Be (oarrep odBlvcov
rrjv fcaO^ rjficjv XoiBopiav adpoav e'fe^ea?. rj yap
D ov xprj fie /cal XoiBopiav avrb /cal ^Xaorcfujfiiav
vo/jli&lv, on fie rots aeavrov (J>lXols vrreXafifiaves
eivai rrpoabfioioVy osv eicarepw BeBcoicas aeavrov

1 After avrf Hertlein brackets Ka\ oItov.

2 iartav Hertlein suggests.

3 Hertlein 59. In Laurentianus LVIII the title is y lou\iavbs
Kara rov NejAou; Aiovvaiy first appears in the Paris edition,
1630.

156

TO NILUS, SURNAMED DIONYSIUS

to be furnished every month to each of them, with
olive oil also, and wine. The overseers of the
Treasury will provide them with clothing. For the
present let these boys be chosen for their voices,
but if any of them should prove capable of attaining
to the higher study of the science of music, let them
be informed that very considerable rewards for their
work have been set aside at my court also. For
they must believe those who have expressed right
opinions on these matters that they themselves
rather than we will be purified in soul by divinely
inspired l music, and benefit thereby. So much,
then, for the boys. As for those who are now the
pupils of Dioscorus the musician, do you urge them
to apply themselves to the art with still more zeal,
for I am ready to assist them to whatever they may
wish.

50

To Nilus, surnamed Dionysius 2

Your earlier silence was more creditable than 3G2-3G3
your present defence; for then you did not utter JJjJf*
abuse, though perhaps it was in your mind. But Antioch
now, as though you were in travail, you have poured
out your abuse of me wholesale. For must I not
regard it as abuse and slander that you supposed me
to be like your own friends, to each of whom you
offered yourself uninvited; or rather, by the first 3

1 Julian does not mean sacred music in particular : of.
Vol. 1, Oration 3. 111c, where Oela is used of secular music.

2 For the name and personality of Nilus see Introduction,
under Nilus.

3 Constans; cf. Vol. 1, Oration 1. 9i>.

157

THE LETTERS OF JULIAN

d/cXrjTov, fidXXov Be rw pbev dicXi]T0v, tw irporepcd,
too BevTepcp Be evBei^a/jLevro \xbvov, oti o~e avvepybv
eOeXei TrpoaXafieiv, vwyKovaw;. dXX* el p>ev eyw
irpoaofioLo^ elpu KoovaTavTi teal MayvevTiw, to
irpdyfia avTo, (petal, Belter o~v 6" oti Kara tov

KCdjXLKOV

aavrrjv eiraivels wairep 'AarvBafias, yvvat,

444 TTpoBrfXov eanv ef a)v eiveaTeiXa^. r\ yap dfyoftia
icai to fxeya Odpaos zeal to eWe fie yvoir]<$ ocro? iccti
olo? elfii, zeal irdvra tt7r\co? rd roiavra, /3a/3al,
irrjXiKov ktvttov teal /cofiTrou prifjuaTcov eajlv.
dXXd /cal Trpbs twv HaptTcov teal t?5? ^A^poBiTt]^,
el ToXp,r)pb<; outgo? el 1 teal yevvacos, rl zeal rplrov
7]uXa{3ij0r]<;, dv Bey, irpoa/cpoveiv ; ol yap tow
KparoiHTLv dire^Oavb/JievoL, to fiev Kov(porarov
teal, co? dv eliroL t*9j r)BiaTov tgo ye vovv e\ovTi,
tov Trpdy/xara eyeiv Ta^eco? diraXXaTTOVTai,
puKpd Be el %pr) irpoa^rnjuwdrjvai, irepl rd XP 1 !'
fiara Trraloucrr to Be tcefydXaiov ian t/}? opyrjs
KaX to iraOelv, (feaal, rd dvrj/ceaTa, to tfiv
irpoeadai. tovtwv Btj irdvTwv virepopoiv, oti koX
tov IBlcos dvBpa 2 eireyvwicas' /cal tov /coivax; /cal
yevLtcux; dvOpwnov vcj> t)fio)v tcov oyfn/jLaOcov
dyvoovfievov, dvO* otov, 7r/3o? tcov Oecov, euXa-

1 ouTus el Hertlein suggests; Fabricius ourual ; MSS.
ouroai, or el Kal r. outuj.

2 Lacuna Hertlein, MSS. ; &v8pa Asmus.

1 Magnentius; cf. Oration 1 for the defeat of this usurper
by ('onstantius. Magnentius had murdered Constans. see
dmtian 1. 26u, 2. 55u. » Cf. Vol. 2, Caesars .307a.

158

TO NILUS, SURNAMF.D DIONYSIUS

you were not invited, and you obeyed the second 1
on his merely indicating that he wished to enlist
you to help him. However, whether I am like
Constans and Magnentius the event itself, as they
say, will prove. 2 But as for you, from what you
wrote it is very plain that, in the words of the comic
poet, 3

"You are praising yourself, lady, like Astydamas."

For when you write about your "fearlessness" and
"great courage," and say "Would that you knew
my real value and my true character ! " and, in a
word, all that sort of thing, — for shame ! What an
empty noise and display of words is this ! Nay, by
the Graces and Aphrodite, if you are so brave and
noble, why were you " so careful to avoid incurring
displeasure," if need be, " for the third time " ? 4 For
when men fall under the displeasure of princes, the
lightest consequence — and, as one might say, the
most agreeable to a man of sense — is that they are
at once relieved from the cares of business ; and if
they have to pay a small fine as well, their stumbling
block is merely money ; while the culmination of the
prince's wrath, and the "fate beyond all remedy"
as the saying is, is to lose their lives. Disregarding
all these dangers, because, as you say, "you had
come to know me in my private capacity for the man
I am " 5 — and in my common and generic capacity
for the human being I am, though unknown to
myself, late learner that I am ! — why, in heaven's
name, did you say that you were careful to avoid

3 Philemon frag. 190 ; cf. Letter to Basil, p. 83 ; this had
become a proverb.

4 i.e. after his experiences with Constans and Magnen!.ius.

5 A quotation from the other's letter.

i59

THE LETTERS OF JULIAN

fteiaOcu €(/>?;?, fit] rplrov irpoaKpovar]^ ; ov yap
hrj irovrjpov etc ^prjarov ere iroi^aco ^aXeirr/va^
iyco' f^Xwro? yap dv tjv ev hUrj tovto Svvdfievo?'
y yap, w? $rj(Ti, TlXdrcov, Kal TohvavTiov olo?
T€ r/v av. dheairoTOV he t^9 dpeTrjs 01/0-77? e^prjv
vTTokoyi^eaOat, fir/hev tcov tolovtcov. aXX* olei
fxeya to iravras /aev (SXaa<f)iip,eli>, iraai he a7rXw?
Xoihopeladai, Kal to rfjs eiprjvrjs Tefievos diro-
fyaiveiv ipyaarripiov iroXe/xov. rj tovto vo/AL^eis

B virep T(bv iraXaiwv a/juapTrj/jLaTcov diroXoyelaOai
7T/0O? airavTas, /cal t% irdXai iroTe jxaXaKias
irapaireTaa fia ttjv vvv dvhpelav elvai o~oi; tov
fivdov dtcrj/coas tov T5a/3piov " TaXrj ttot dvhpb?
ev7rp€7rov<; epaaOelaa "• tcl he aXXa i/c tov
fiiftXiov fiavOave. iroXXd eliroov ovheva av ire'i-
creias dvOpcoircov, a>? ov yeyova<; oirep ovv yeyova<;
Kal olov iroXXol irdXai ae TjiriGTavTO. ttjv vvv
he dfiaOiav Kal to 0dpao<; ovy^ i] cf)LXoao(f)La /id
toi/? Oeovs eveiroirjae o~oi, TovvavTiov he r\ hiTrXi)

C KaTa HXaTcova ayvoia. 1 Kivhvvevcov yap elhevai
firjhev, a>? ovhe rj/juet^, otei hrj 2 ttuvtcov elvai
ao(f)(DTaTO<;, ov tcov vvv ovtcov /jlovov, aXXa Kal
tcov yey ovotcov, taco<; he Kal twv eaofievcov. ovtco
o~ol 7T/30? vTrepftoXrjv afxaOia^ Ta tt)? ohjaeax;
ewchehcoKev.

1 &voia Schwarz, cf. Plato, Timaeus 86b, 8vo 5' avoias

2 h)] Asmus adds.

1 Crilo 44d. 2 Plato, Republic 617».

3 The Senate ; for the phrase 4pyacrT7)piot> iroAt/Aov cf.
XenophoB, Hellenica 3. 4. 17.

160

TO NILUS, SURNAMED DIONYSIUS

incurring displeasure for the third time ? For surely
my anger will not change you from a good man into
a bad. I should be enviable indeed, and with justice,
if I had the power to do that ; for then, as Plato says, 1
I could do the converse as well. But since virtue
owns no master, 2 you ought not to have taken into
account anything of the sort. However, you think
it is a fine thing to speak ill of all men, and to abuse
all without exception, and to convert the shrine of
peace 3 into a workshop of war. Or do you think
in this way to excuse yourself in the sight of all for
your past sins, and that your courage now is a
screen to hide your cowardice of old ? You have
heard the fable of Babrius : 4 " Once upon a time a
weasel fell in love with a handsome youth." The
rest of the fable you may learn from the book. How-
ever much you may say, you will never convince
any human being that you were not what you were,
and such as many knew you to be in the past. As
for your ignorance and audacity now, it was not
philosophy that implanted them in you, no, by
heaven ! On the contrary, it was what Plato 5
calls a twofold lack of knowledge. For though you
really know nothing, just as I know nothing, you
think forsooth that you are the wisest of all men,
not only of those who are alive now, but also of
those who have ever been, and perhaps of those
who ever will be. To such a pitch of ignorance
has your self-conceit grown !

4 Fable 32, the weasel or cat, transformed into a woman,
could not resist chasing a mouse.

5 Cf. Proclus on Cratylus 05 for this Neo-Platonic phrase ;
and Plato, Apology 21d. In Sophist 229b Plato defines the
ignorance of those who do not even know that they are
ignorant, as twv KaK&v alria, Ka\ t) iirovfiSiaros a/xadla.

161

VOL. III. M

THE LETTERS OF JULIAN

'AXXa crov fiev eve/ca Kal ravra tcov l/cavcov
eiprjrai fioi irXeiw, Sec Se ccrax; airoXoyijcracrOai Sid

<T€ Kal TOi? o\Xoi5,'OT( TTpO^eLpcO^ eVl KOlVtOVlCLV

D ere irapeKaXecra TrpayfiaTcov. rovr ov irptoros
ovoe jjiovos eiraOov, cj Atovvaie. e^irciTrjae Kal
UXdrcova rbv fieyav 6 cro? opLtovvfios, dXXd Kal 1
6 'AOrjvalos KaXXt7ro9' elSevai p.ev yap avrov
cj>i]cri TrovTjpbv 6Wa, 2 TrfKiKavirp) he ev avrco to
fxeyeOos KaKiav ov8' av z eXiriaat ircoTrore. Kal
Tt xprj Xeyecv virep tovtcov, ottov Kal tcov
WaK\7j7riaBcov 6 apiaTOS 'YTnroKpaTr)? ecprj'
"Eo-cpr)\av Se fiou ttjv yvcofirjv at ev rfj KecpaXfj
pacpaL; elr eKelvoi fiev virep cov fjSecrav e^Tjira-
tcovto, Kal to re^viKov eXdvOave tov larpov
m Oecoprjfia, Oavfiaarbv he, elirep 'lovXiavbs tiKOvaas
e^al(f)vr)<; avhpi^eaOai tov NelXov* ixtovvaiov
445 etjijiraTrjOr}; aKoveis eKelvov tov 'HXelov Qaihcova,
Kal ttjv laTopiav eiriGTacrai' el Be dyvoels, ein-
fxeXeaTepov iroXvnpayfxovrjaov, eyco £' ovv 5 epco
tovto. eKeivos ivojAifyv ovSev dvlaTOV elvai Trj
cpiXoaocpia, TrdvTas Be ck irdvTcov vir' avTi)<?
KaOalpeaSai (3lcov, eirLTrjEev/judTcov, eTriOv/xicov,

1 Aicvva Hertlein adds. 2 uvra Cobet adds.

3 oi>8e Hertlein, MSS. ; oi>5' h.v Hertlein suggests.

4 Hertlein, following Hercher, \?bv HeiKifov 7?]; Lauren ti-
anus Asmus rbu NelAoi/ ; Wilamowitz rbv SeiXby omitting
Aiovvaiov ; Heyler regards 77 Aiovvaiov as a gloss.

5 S' oZv Wright; 5e ovk MSS., Hertlein; /jl6pov Hertlein
suggests ; Asmus retains ovk.

1 The tyrant of Syracuse.

2 Callippus, who assassinated Dio in 353 B.C., was himself
put to death by the Syracusans after he had usurped the
government.

162

TO NILUS, SURNAMED DIONYSIUS

However, as far as you are concerned, this that
I have said is more than enough ; but perhaps I
ought to apologise on your account to the others
because I too hastily summoned you to take part
in public affairs. I am not the first or the only one,
Dionysius, who has had this experience. Your
namesake l deceived even great Plato ; and Cal-
lippus 2 the Athenian also deceived Dio. For
Plato says 3 that Dio knew he was a bad man but
that he would never have expected in him such a
degree of baseness. Why need I quote the experi-
ence of these men, when even Hippocrates, 4 the
most distinguished of the sons of Asclepius, said :
"The sutures of the head baffled my judgement."
Now if those famous men were deceived about
persons whom they knew, and the physician was
mistaken in a professional diagnosis, is it surprising
that Julian was deceived when he heard that Nil us
Dionysius had suddenly become brave ? You have
heard tell of the famous Phaedo of Elis, 5 and you
know his story. However, if you do not know it,
study it more carefully, but at any rate I will
tell you this part. He thought that there is
nothing that cannot be cured by philosophy, and
that by her all men can be purified from all their
modes of life, their habits, desires, in a word from

3 Plato, Epistle 7. 351 n, e.

4 Hippocrates, 5. 3. 561 Kiihn. This candid statement of
Hippocrates, who had failed to find a wound in a patient's
head, was often cited as a proof of a great mind ; cf.
Plutarch, De profectu in virtute, 82d.

5 For the reformation of Phaedo by philosophy, see
Aulus Gellius 2. 18 and Julian, Vol. 2, 264n (Wright). He
was a disciple of Socrates and wrote several dialogues ; for
his Life see Diogenes Laertius, 2. 105 ; cf. Wilamowitz in
Hermes 14.

•63
m 2

THE LETTERS OF JULIAN

irdvTcov dira^a-rrXw rcov tolovtwv. el yap rots
ev irefyvKoai /cal /caXw? TeOpafifievois eTnjp/cec
fiovov, ovBev av r)v OavfjuacrTov to /car avrrjv'
el Be teal tou? ovtco Bia/ceifievovs dvdyei irpoi
to <£<w?, Bo/cel fJLOL BtacpepovToys elvai Oav/xdcriov.
e/c tovtcov 7) irepl ere fioi /car oXiyov yvcofMr), o>?
taaaiv ol Oeol irdvTe^, epperrev eirl to f3i\Tiov.

OVTOl yOVV OVT€ €V TTpdiTOl? OVT6 €V BeVTepOL?

twv KpaTicrT(ov eOeixr]v dvBpwv to KaTa ae.
eiricrTacrai taws avTos' el Be dyvoels, tov icaXov
" 'Evfifid^ov irvvOdvov. ireireiap^ai ydp, e/celvos
otl ovttot av e/coov elvai yjrevcraLTO, to, irdvTa
dXrjdl^ecrdaL 7T€(fjVfcu)<;. el Be dyai>a/CTel<;, otl /jltj
irdvTw>v o~e 7rpovTLfj,r)cra/jLev, eyco fiev ifiavTW, otl
ere koX ev ea^aToi^ €Tai;a, /le/xcfjo/jiaL, ical %dpiv
olBa toZs 0eoc<; irdal T€ /cal Trdaais, ol /coivcovfjaai
ae irpayfiaTcov /cal cfrlXow; 77/10:9 yevecrOai Bie-
KGoXvcrav. . . . ical yap el nroXXa irepl ttj<; cf)r)fir)<;
ol Tvoir)Tal cfiaaiv 609 eo~Ti 6eo<$, eo~TW Be, el j3ovXeL,
Bai/ioviov ye 1 to t?}? </u//z?/?, ov irdvv tl 2 irpoa-
e/cTeov avTrj, Bloti ire^v/ce to Baijmoviov ov
irdvTa /caOapbv ovBe dyadbv TeXelcos oj? to twv
Oewv elvai yevos, aXX' errifcoivcoveL 7ra>9 /cal Trpbs
daTepov. el Be vrrep twv aXXwv Baijmovcov ov

1 Zaifj.6vi.6v 76 Asnms ; Saifj.6vi.ov, na\ MSS., Hertlein ; rb
t?is <\>-i]fxr)s Asmas rejects as a gloss. Thomas reads earco —
(f>v,/j.T]s as a parenthesis ; so too Asmus.

2 rrdvu tl Asmus; irxvTj) MSS., Hertlein.

1 /. r. as Pkaedo. Wilamowitz thinks that this sentence
and the preceding are quoted or paraphrased from Phaedo.

2 This was probably L. Aurelius Avianius Symmaehus
the Roman senator, prefect of the city in 3(34-5, father of
the orator Quintal Aurelius Symmaehus; Ammianus 21.

164

TO NILUS, SURNAMED DIONYSIUS

everything of the sort. If indeed she only availed
those who are well born and well bred there would
be nothing marvellous about philosophy ; but if she
can lead up to the light men so greatly depraved, 1
then I consider her marvellous beyond anything.
For these reasons my estimate of you, as all the
gods know, inclined little by little to be more favour-
able ; but even so I did not count your sort in
the first or the second class of the most virtuous.
Perhaps you yourself know this ; but if you do
not know it, enquire of the worthy Symmachus. 2
For I am convinced that he would never willingly
tell a lie, since he is naturally disposed to be
truthful in all things. And if you are aggrieved
that I did not honour you before all others, I for
my part reproach myself for having ranked you
even among the last in merit, and I thank all
the gods and goddesses who hindered us from
becoming associated in public affairs and from
being intimate . . . 3 And indeed, though the
poets have often said of Rumour that she is a
goddess, 4 and let us grant, if you will, that she at
least has demonic power, yet not very much attention
ought to be paid to her, because a demon is not
altogether pure or perfectly good, like the race of
the gods, but has some share of the opposite quality.
And even though it be not permissible to say this

12. 24, describes the meeting of the elder Symmachus and
Julian in 361 at Nish.

3 The lack of connection indicates a lacuna though there
is none in the MSS. Probably Julian said that their
intimacy existed only as a rumour.

4 Hesiod, Works and Days 703

<p7]fxr) 8' ovtis Trd/xirav airoWvrai, r\v ma ttu\\u\
\ao\ <pr]/j.i£w(rr 6*6s vv ris iari Kal avT-f].

165

THE LETTERS OF JULIAN

06/jus tovto fydvat, irepl t% (pjjfirj^ olB' oti Xeycov
&)? iroXXa fjuep tyevBws, TroXXa Be dXrjOax; dyyeXXec,
ovttot av avrbs dXoirjv yjrevBopapTvpicov.

'AXXa T7]v Trapprjalav ttjv arjv ocei rerrdpcov
elvcu 6(3oXwv, to Xeyopevov, d^iav; ov/c olaO' otl
zeal Sepo-LTrjs ev rocs "EiXXrjcnv eirapprjcnd^eTo,
/ecu 'OSvo-aevs fiev aurbv 6 avveTcoTaTos eiraie
r(p aKrjTTTpcp, To> Be 'Ayafie/jLVovi T/79 SepariTOV
irapoivias eXarrov ep,eXev rj ^eXoovrj pivicbv,
to r% TTapoifiia^ ;, irXrjv ov pueya epyov iarlv
iirLTi/uav aXXois, eavrbv Be dveiriTipL^Tov irapa-
ayelv, el Be gov ravrrj^ fierearL t>}? p,epl8o<i,
eTTtBei^ov rj/uv. dp 1 ore veos yaOa, tcaXas eBco/cas
V7rep aavTov toZ? irpeafivTepois opuXias ; dXX'
eyco /card ttjv Kvpi7Ti8eiov y 'HXeKTpav rds roiavras
o~iyu> Ti>%a<;. eVel Be dvrjp yeyovas real arparo-
TreBco irapeftaXes, eirpa^a^ 7T&)? tt/jo? tov Ato? ;
virep rrj? dXr]9eias (£779 irpoaKpovaa^ dirifXXd^OaL.
Ik tlvcov tovto e^wv 8e2j;cu, (oairep ov iroXXcov
zeal TroprfpoTUTcov, vcj) y wvirep tcai avTos dirifXaOi^,
eKTOTTiaOevTwv ; ov tovto eaTiv, w o~vv€T(t)TaTe
Auovvaie, airovBaiov teal adxfypovos dvBpos, dire^-
Oavopevov direXOelv to£? KpaTovaiv. r)ada Be
av fteXTteov, el tovs dvOpcoTrovs i/c T/79 77-^0?
C aeavTov avvovaias direfyrjvas tj/jllv fieTpuoTepovs.
dXXd tovto fiev ov KaTa ere, pa tovs Oeovs, ovBe
KaTa pLvpiov; aXXovs, oo~oi t,r\Xovo~i tov gov TpbiroV

1 Cf. Julian's reverence for ^t\ixt\ in Vol. 1, pp. 409, 423 ;
V<»1. 2, ]). 847, Wright.

2 Iliad 2. 265.

8 Orestes 16; ras yap iv neat? <riyw rvxas. Cf. Vol. 2, To
Themittiut, 254b, p. 204, Wright.
1 66

TO NILUS, SURNAMED DIONYSUS

concerning the other demons, I know that when I
say of Rumour that she reports many things falsely
as well as many truthfully, I shall never myself be
convicted of bearing false witness. 1

But as for your "freedom of speech," do you
think that it is worth four obols, as the saying
is ? Do you not know that Thersites also spoke his
mind freely among the Greeks, whereupon the most
wise Odysseus beat him with his staff, 2 while Aga-
memnon paid less heed to the drunken brawling of
Thersites than a tortoise does to flies, as the proverb
goes ? For that matter it is no great achievement
to criticise others, but rather to place oneself beyond
the reach of criticism. Now if you can claim to be
in this category, prove it to me. Did you not, when
you were young, furnish to your elders fine themes
for gossip about you ? However, like Electra in
Euripides, 3 I keep silence about happenings of this
sort. But when you came to man's estate and be-
took yourself to the camp, 4 how, in the name of
Zeus, did you behave? You say that you left it
because you gave offence in the cause of truth.
From what evidence can you prove this, as though
many men 5 and of the basest sort had not been
exiled by the very persons by whom you yourself
were driven away ? O most wise Dionysius, it does
not happen to a virtuous and temperate man to go
away obnoxious to those in power ! You would have
done better if you had proved to us that men from
their intercourse with you were better behaved. But
this was not in your power, no, by the gods, nor is
it in the power of tens of thousands who emulate

4 i, r. of Constans.

5 We do not know to whom Julian refers.

167

THE LETTERS OF JULIAN

irerpai yap Trerpais /cal XiOol XlOois irpoaapaT-
TOfievoi ov/c w(f)€\ov(Ti fiev dXXr)Xov<;, o £' lo"xypo-
repos tov rJTTova ev^epoy<; GWTpiftei.

' A pa fir) AaK(ovLKO)<; ravra /cal (tvvto/mo? XeYft);
D aXX' iyco fiev olfiai XaXiarepos Bid ae /cal tmv
'Atti/ccov a7ro7T€(f)dv0ai rerTiycov. virep Be wv
et? ifie Treirapojvrj/ca^, eirid/jaco gol Bl/crjv rr)v
irpeirovaav, edeXovTwv Oewv /cal rrjs Beairoivr}^
' ASpaaTeias. t^? ovv r) Bl/cr) teal ri fidXiaTa to
Bvvdfievbv crov tt)v yXwrTav /cal rrjv Bidvoiav
bBvvr)aai ; &>? eXd^iaTa ireipdo-ofiai Bid re toov
Xoycov /cal Bid twv epywv e^afiapTODv fir) irapa-
a-ykddai gov rfj /ca/crjyopqy yXcorrrj iroXXrjv
fyXvapiav. /caiTOi fie ov XeXrjOev, otl /cal t%
'AcfipoBiTrjs (paalv vrrb tov Md)fiov €G/cwcf>0aL
41G to advBaXov. aXX* opa^ on rroXXa /cal 6 Mw/zo?
eppijyvvTO, /cal yuoXi? iXap/3dv€TO rod GavBdXov.
elrj Be /cal ere nrepl Tavra ipiftbfievov Karayqpaaai
Kal tov Tidcovov fiaOvrepov /cal tov Kivvpov
TrXovaiwTepov /cal tov ^.apBavairdXov Tpvcpr)-
XoTepov, oVft)? to Tr)? irapoifiias eirl gov
irXrjpooOf} At? TralBes oi yepovTes.

'A XX' 6 deaireaios '±Wil;avSpo$ i/c tlvgov icj)dvi)
gol TTfki/covTos ; dp on fiifirjTrjs avTOv yevojievos
e^Xeocra? 6o~a e/ceiva) to fiecpd/ciov 6 'RpfioXaos
wveLBiaev ; i) tovto fiev ovBels ovtco? cgtIv

1 See the similar passage on p. 101. Asmus thinks that
the Lauricius there mentioned and Nilus were both Cynics
and therefore obnoxious to Julian.

2 A reference to the letter of Nilus, who had perhaps
asked for a brief answer.

3 Cf. Misopogon 370b, vol. 2, p. 508, Wright.

1 61

TO NILUS, SURNAMED DIONYSIUS

your way of life. For when rocks grind against
rocks and stones against stones they do not benefit
one another, and the stronger easily wears down
the weaker. 1

I am not saying this in Laconic fashion 2 and con-
cisely, am I ? Nay, I think that on your account I
have shown myself even more talkative than Attic
grasshoppers. However, in return for your drunken
abuse of myself, I will inflict on you the appropriate
punishment, by the grace of the gods and our lady
Adrasteia. 3 What, then, is this punishment, and
what has the greatest power to hurt your tongue
and your mind ? It is this : 1 will try, by erring as
little as may be in word and deed, not to provide
your slanderous tongue with so much foolish talk.
And yet I am well aware that it is said that even
the sandal of Aphrodite was satirised by Momus.
But you observe that though Momus poured forth
floods 4 of criticism he could barely find anything to
criticise in her sandal. 5 Even so may you grow old
fretting yourself over things of this sort, more
decrepit than Tithonus, richer than Cinyras, more
luxurious than Sardanapalus, so that in you may be
fulfilled the proverb, " Old men are twice children."

But why does the divine Alexander seem to you
so pre-eminent ? Is it because you took to imitating
him and aspired to that for which the youth
Hermolaus 8 reproached him? Or rather, no one is

4 Or " burst with the effort," cf. rumpi invidia.

6 Philostratus, Epistle 37 ; Momus complained that
Aphrodite wore a sandal that squeaked.

6 For the plot of Hermolaus and Callisthenes against
Alexander, cf. Quintal Cortina 8. (i ; Arrian, Anabasis I.
13. 14; Plutarch, Alexander 66.

169

THE LETTERS OF JULIAN

avorjTOS ob? virovorjaat, irepl aov' Tovvavriov Be
zeal oirep aTrcoBvpero iraOwv 'EppoXaos, Kal Bioirep
Btevoelro tov 'AXe^avBpov, o5? cfraaiv, cnroKTelvai,
tovto Be ovBels oarcs TTerreiapevo? ovk eari irepl
aov ; ttoXXcov Be eyco vrj tou? Oeovs /ecu a<f>6Bpa
ae (pa/jievcov fyiXelv a/eijtcoa ttoXXcl virep ravri]^
diroXoyov pevcov tt)? a/naprlas, 77877 Be tivo<? teal
aino-TovvTOS. dXX' ovros eariv 77 pia ^eXtBcov,
ov iroiel to eap. aXX! Xaoos eiceWev 'AXe^avBpo?
w(f)0t] aoi fieyas, on KaXXiaOei'7] pev direKreive
TTLKpct)*;, KXetTo? Be avrov tt}? irapoivia^ epyov
eyevero, <I>t\ft)Ta? re /cal Ylappeviwv Kal rb
Ylappeviwvos ttcllBiov. 1 eirel ra irepl rbv e/ E/cropa
tov ev Alyvirrw 2 rod NetXou Tat? Bivais 77 Tat?
Ev(f>pdroV Xeyerac yap eKarepov' evairoirviyevra
Kal t<z? aXXas avrov TraiBias aMDirco, pur) @Xaa-
cfiTjpetv avBpa Sofa) to KarcopOcopevov p.ev ovBapws
e\ovra, Kpdriarov puevroi ra, iroXepiLKa arparr]ybv?
a)v av Kara rrjv irpoalpeaiv /cal Kara rrjv dvBpeiav
eXarrov pere^ei^ rj rpi)£(bv l^dves. aicove 8/7 tt)?
Trapaiveo~e<o<$ pur] Xlav opylXcos,

ov tol, re/cvov epov, BeBorai iroXeprjia epya,

to Be efjf}*; ov irapaypdfico aoi, ala^yvop^ai yap

1 Kal — iraiZiov Heyler and Hertlein would delete as a gloss,
A sinus retains and reads inel ra for (ireiTa to.

2 iu AlyviTTcp Hertlein would delete, Asmus retains, seeing
in the phrase some sneer, the point of which is not now
clear,

3 OTpaTTiybu Hertlein would delete, Asmus retains.

1 The historian who accompanied Alexander to the East.

2 Cf. Vol. 2, Cottars 331c, p. 403, note, Wright.

170

TO NILUS, SURNAMED DIONYSIUS

so foolish as to suspect you of that. But the very
opposite, that which Hermolaus lamented that he
had endured, and which was the reason for his
plotting, as they say, to kill Alexander — everyone
believes this about you also, do they not? I call
the gods to witness that I have heard many persons
assert that they were very fond of you and who made
many excuses for this offence of yours, but I have found
just one person who did not believe it. However he
is that one swallow who does not make a spring. But
perhaps the reason why Alexander seemed in your
eyes a great man was that, he cruelly murdered
Callisthenes, 1 that Cleitus 2 fell a victim to his
drunken fury, and Philotas too, and Parmenio 3 and
Parmenio's son; for that affair of Hector, 4 who was
smothered in the whirlpools of the Nile in Egypt
or the Euphrates — the story is told of both rivers —
I say nothing about, or of his other follies, lest I
should seem to speak ill of a man who by no means
maintained the ideal of rectitude but nevertheless
excelled as a general in the works of war. Whereas
you are less endowed with both these, namely,
good principles and courage, than a fish with hair.
Now listen to my advice and do not resent it too much.

" Not to thee, my child, have been given the works
of war." 5

The verse that follows c I do not write out for you,

3 The general Parmenio and his son Philotas were executed
for treason ; Arrian, Anabasis 3. 26.

4 Cf. Quintus Curtius 5. 8. 7 ; Hector, a son of Parmenio,
was, according to Curtius, accidentally drowned, though
Julian ascribes his death to Alexander.

5 Iliad 5. 428, Zeus to Aphrodite.

6 a.\A.ct ai> 7' IfiepoeiTa /urepx^o tpya ya/j.o'io.

171

THE LETTERS OF JULIAN

v>) tovs Oeovs. dtjioo fievTOi G€ TTpOGVirateovuv
avTo' teal yap evXoyov eireaOai TOi? epyois tol»?
Xoyovs, dXXa /jut) cj)€vyeiv to, prjfiaTa t6v yu^Sa/zw?
hunrefyevyoTa to, epya.

'AAA' 6 tt)V MayvevTiov teal ¥LoovGTai>TO<; oatav
ala^vvofievo^, avd' orov tols ^cjgl iroXefiel^ teal
tols ottohgovv /3€Xtlgtol<; XocSopfj ; irorepov oti
fiaXXov iteeivoi hvvavrai twv £govtcov a/xyveaOai
tovs Xvirovvra? ; dXXa aol tovto ov TTpoatj/ceo
XeyeiV el yap, &>? ypdejieis, dappaXeodraros. dXX!
el fir) tovto, Tvypv erepov' &)? yap ovte alaOavo-
fievovs 67riatcco7rT€iv laws ov fiovXei. toov ^goptcov
Se apd 77? ovtcds €vr,dr]<; earlv r) pLLtcpo\Jrvxo<;, 09
d^Lcioaecev av avrov irapa goI Xoyov elvai Tiva,
teal ov /3ov\r]a6rai fxdXiGTa fiev dyvoelaOai irapa
gov iravidiraGiv, el £' dhvvarov eirj, XothopelaOai
irapa gov fiaXXov, teaOdirep iyco vvv, 1 rj TipbdaOat;
fiijiroie ovtci) tea/ccos (frpovrJGaifjii, firjirOTe twv irapa
gov fiaXXov eiraivcov r) yjroycov dvTLiroirjGai/jLijv.

'AAA,' avrb tovto to ypd^ecv irpos G€ Sa/evofievov

TV)(OV tGCOS eGTLV ,' OV flO, TOl>? @€Ol><; TOL/? GCOTTjpa^,

dXX eiTLKoiTTOVTO^ ty)V ayav avOdSeiav teal tiiv
OpaGVTTjTa teal Trjv dteoXaGiav tt\v tt)<; yXcoTTr)?
teal to ti}? tyv^l? aypiov teal to fiaivofxevov tmv
(frpevwv teal to irapa/eetetvr]t(bs ev ttclgiv. e^rjv
yovv, elirep eheorjyfiriv, epyoi<s dXXa fir) Xoyots gc
G(f>6Bpa vofiifiG)? teoXaGai. ttoXlttjs yap &v teal

1 Ka.0j.Trep — vvv Cobet would delete as a gloss.

1 Julian seems to anticipate the criticism of Nilus that he
is not showing himself superior to Alexander.
- For Julian's mildness in such cases, see Ammianus. 25. 4.

!). Constat cum in apertos aliquos inimicos insidiatores suos
172

TO NILUS, SURNAMED DIONYSIUS

because, by the gods, I am ashamed to do so.
However 1 ask you to understand it as said. For
it is only fair that words should follow on deeds,
and that he who has never avoided deeds should
not avoid the phrases that describe them.

Nay, if you revere the pious memory of Magnentius
and Constans, why do you wage war against the
living and abuse those who excel in any way ? Is
it because the dead are better able than the living
to avenge themselves on those who vex them? Yet
it does not become you to say this. For you are, as
your letter says, " Very brave indeed." But if this
is not the reason, perhaps there is a different one.
Perhaps you do not wish to satirise them because
they cannot feel it. But among the living is there
anyone so foolish or so cowardly as to demand that
you should take any notice of him at all, and who
will not prefer if possible to be altogether ignored
by you ; but if that should be impossible, to be
abused by you, as indeed I am now abused rather than
honoured ? May I never be so ill-advised — may I
never aspire to win praise rather than blame from you !

But perhaps you will say that the very fact that
I am writing to you is a proof that I am stung ? l
No, I call the Saviour Gods to witness that I am but
trying to check your excessive audacity and bold-
ness, the license of your tongue and the ferocity of
your soul, the madness of your wits and your per-
verse fury on all occasions. In any case it was in
my power, if I had been stung, to chastise you with
deeds and not merely with words, 2 and I should have
been entirely within the law. For you are a citizen

ita consurrexisse mitissime, ut poenarum asperitatem genuina
lenitudine castigaret.

173

THE LETTERS OF JULIAN

t>7? yepovcrlas fieieyj^v avro/cpdropos eirirayfia
TTaprjrrjdco' tovto Be ov/c e^rjv BrjirovOev tw fir)
ueydXrjv dvdy/criv irpolGyofievw. ov/covv etjrjprcei

flOl V7T6p TOVTOV fyfllCOGal (76 TTCLVTOiaV tflfliaV,

aXX (prjOrjv Belv ypdyfrac irpos ae irpcorov, vofxl^wv
Idaifjiov eTTi(TTo\i(p /Syoa^et. ®? £e <* ififievovTa
to?? avToh, fiaWov Be to \e\r)0o<; rew? tj}?
fiavias i(f)(i)paaa, . . . * fir) it /cal vofiiaOeir)^
dvrjp, ov/c dvr)p cov, /cal 7rapp>io~la$ fiearos,
ifi/3povTr]crla<; a>v 7r\ijpr)s, ical irauBeLas fiere-
g)(tj/co)<;, oi/Be ypv Xoycov dyfrdfievos, oaa ye el/cos
io~ri rats eirLo-ToXals gov Te/Cfi>] pacrOai. to yap
(jypovBov ovBels elire twv dp^alcov eirl tov irpo-
B fyavovs, toairep gv vvv, eirel t<z? dXka? gov t?}?
enLGToXfjs dfiapTias ovBels av eire^e\Oelv ev
fia/cp(p /3t/3\Lrp ovvr}0€L7] ica\ to fiaGTpoirbv i/cetvo
/cal /3Be\vpbv r)6o$, vfi ov Geavrbv irpoaywyeveis.
oi) yap toi>? ef eroifiov (f)r)$ rj/covras oi/Be rovs
icfreBpevovTas Tat? appals, dXXa tou? fieftaia
KpiGei xpcofievov? ical Kara tovto to Beov alpov-
fievovs tovtovs Belv, dX)C ov rovs eroifiws
viraKovovras, alpeiaOcu. /caXds ye r)fiiv iXirlSasi
v7ro<f)aLV€i,<; ovBev BeofLevoi? co? vireitjoov, r)v avdls
Ge /caXco/iev iirl Koivwviav 2 irpayfidrwv. ijioi Be
togovtov fiepos tovtov irepceGTiv, cogtc ere, twv

1 Lacuna. Some reference to the letters written by
Niloa ii needed here.

2 Kotvuviav Asmus cf. 444c ; koivwvIx Hertlein, MSS.

174

TO NILUS, SURNAMED DIONYSIUS

and of senatorial rank and you disobeyed a command
of your Emperor ; and such behaviour was certainly
not permissible to anyone who could not furnish the
excuse of real necessity. Therefore I was not satis-
fied with inflicting on you any sort of penalty for
this conduct, but I thought I ought to write to you
first, thinking that you might be cured by a short
letter. But since I have discovered that you per-
sist in the same errors, or rather how great your
frenzy is which I previously did not know . . .* lest
you should be thought to be a man, when that
you are not, or brimful of freedom of speech, when
you are only full of insanity, or that you have had
the advantage of education when you have not the
smallest acquaintance with literature, as far, at any
rate, as one may reasonably judge from your letters.
For instance, no one of the ancients ever used
<l>povSo<> 2 to mean "manifest" as you do here, — for,
as for the other blunders displayed in your letter,
no one could describe them even in a long book,
or that obscene and abominable character of yours
that leads you to prostitute yourself. You tell me
indeed that it is not those who arrive offhand or
those who are hunting for public office w r hom we
ought to choose, but those who use sound judge-
ment and in accordance with this prefer to do their
duty rather than those who are ready and eager to
obey. Fair, truly, are the hopes you hold out to me
though I made no appeal to you, implying that you
will yield if I again summon you to take part in
public business. But I am so far from doing that,

1 Some words have fallen out.

2 In Attic the word means "vanished.

175

THE LETTERS OF JULIAN

dXXcov elate fievcov, 1 ovBe irpoaeiprjKa ircoirore.
Kalroi ye 777)0? 7roXXou? eycoye rovro eiroiqaa

yVCOplpCOV T€ KaX dyVOOVpbeVCOV ifiol Kara T7]V

OeofytXr) 'Vcofirjv Biarptf3ovra<>. ovrco aov ttJ9
<piXla<; dvrerroiovprjv, ovrco ae arrovBrj^ d^iov
cp6p,r)v. et/co? ovv on Kal rd fieXXovra 777)09
ae roiavra earai. Kal 'yap vvv eypayjra ravrrjvl
tt]V CTnaroXrjv, ov aol jjlovov dvdyvcoapua, errel
Kal dvay/calap rroXXols avrrjv rjBeiv, Kal Bcoaco
ye rrdaiv ovk aKOvaiv, &)? epuavrov rreiOco,
Xr)\jro/jLevoL<;' ae/xvorepov yap opcovres ae Kal
oyKcoBearepov rcov eparpoadev aov fteftico/ievcov
d^Oovrai.

TeXeiav e^ei? Trap' rjpcov rrjv diroKpiaiv, ware
ae firj&ev eiriiroOelv. ovkovv ovBe rj/jLel? irapa
aov n rrXeov drrairovpev a\V evrvywv, eh 6
ri 2 (BovXei rol$ yptififiaai, ^prjaar rd yap t/}?
i)perepa^ (fiiXias rreirepavrai^ aoi. eppcoao rpvcpcov
Kal XoiBopovp,evo<; epol TTapairXrjaLcos.

51

3% 'lovSaicov rep kolvco 4

^ Udvv v/jllv cpopriKcorarov yeyevrjrai errl rcov

rrapfp^rjKorcov Kaipcov rcov ^vycov t/)? BovXeLas

rb Biaypacfaais dKrjpvKrois vrrordrreaOai v/ids

397 /cal xpvalov rrXrjOos deparov elaKopLL^eiv rots

rov rapuieiov Xoyow cov rroXXd puev avro\jrel

1 Asmua suggests /ier' &\\u>v date fie vou to improve the sense.

a els '6 n Asmus ; ore Hertlcin, MSS.

8 ."ireTT* pavral Cobet, ireirpaTai Hercher, Hertlein ; 4ir4irpaTai
MSS., iirtiparai A. Asmus suggests 4 cireirpaTai = "sold
OUt," " ruined."

I 7 6

TO THE COMMUNITY OF THE JEWS

that, when the others were admitted, I never even
addressed you at any time. And yet 1 did address
many who were known and unknown to me and
dwell in Rome, beloved of the gods. Such was my
desire for your friendship, so worthy of consideration
did I think you ! Therefore it is likely that my
future conduct towards you will be much the same.
And indeed I have written this letter now, not for
your perusal alone, since I knew it was needed by
many besides yourself, and I will give it to all, since
all, I am convinced, will be glad to receive it. For
when men see you more haughty and more insolent
than befits your past life, they resent it.

You have here a complete answer from me, so
that you can desire nothing more. Nor do I ask
for any further communication from you. But when
you have read my letters use them for whatever
purpose you please. For our friendship is at an end.
Farewell, and divide your time between luxurious
living and abuse of me !

51

To the community of the Jews l

In times past, by far the most burdensome thing Late
in the yoke of your slavery has been the fact that JJrtJ*
you were subjected to unauthorised ordinances and 3;»3
had to contribute an untold amount of money to Antioch
the accounts of the treasury. Of this I used to

1 For this rescript see Introduction.

4 Hertlein 25.

177

VOL. III. N

THE LETTERS OF JULIAN

eOecopow, irXeiova he tovtwv e/xadov eupcov ra
ftpefiia ra /caff vficov (frvXaTTO/ieva' en he kcli
fieXXovaav iraXiv elacj)opav /cad' vfiwv irpoajaT-
TeaOau elpga, /cal rb t/)<? TOiavrr]^ hvo-^fiia^
aae/3)]jbia evravOa eftiacrdiArjv arrjaai, /cal irvpi
Trapehw/ca ra fipeftia ra /caO' vficov ev tols efiols
GKpivloi^ avroiceifAeva, go? /xtj/ceTi hvvaaOat tcaO
v/xebv Tiva TOiavTrjv d/covri^eiv acre/3eia? (f)i]/jbr]V.

B teal tovtwv fxev v/mv ov toctovtov clitlos /carearrj
6 t/}? /jLvrj/nrfs d^LO<; K.(ovo-Tdvrio<; 6 dSeXtyos, oaov
ol rrjv yvcofjLrjv ftdpftapoi /cal ttjv tyv)(r)V aOeoi, oi
rrjv tovtov rpdire^av eo-TLoofxevot, ou? iyco fiev ev
Xepalv ifiaU Aa/So/xe^o? ek fiodpov waa? coXeaa,
co? pLrjhe /JLV7]fir)v en ^epeadai Trap' rjfiLV t/}? clvtwv
dircoXeias. eirl irXeov he vfias evw^elaOai ftovXo-

C fjuevo?, rbv dheX(j>bv "lovXov, rbv alheatfjiooTaTov
7raTpidpx7]v, irapyveaa /cal ri]v Xeyofxevrjv elvai
nap vjilv diTOGro\i]V KcoXvOrjvac, /cal /i^/ceTi
hvvaoQai ra TrXrjOr] v/xcov riva dhi/celv TOiavrais
(popcov elairpd^aiv, go? iravrayoQev vfilv to d\x'epi-
/jLVov vndpyeiv eirl l tt)? i[if}<; (SaaiXeLas, Xva diro-
Xavovres elprjv7-j<; 2 ere fxei^ova^ ei)^a? TroifjaOe
virep 3 t>)? €fir)<; ftaaiXelas tw iravrcov /cpeirrovi
/cal hrjfjuovpya) 6ew, tw /caTafjuoaavTi areyfrat /xe

T) t?7 a%pdvTcp avrov he%ia. Trecfrv/ce yap tol>? ev
tivl fieptfivrj e^era^ofjuevovs irepthelaOai ttjv hid-

1 Reiske M rf/s ; rrjs Hertlein, MSS.

2 dp-buys R,eiske supplies for lacuna after aToAavovres,
Hertlein lacuna ; ^(rvx'tas Thomas.

8 Reiske v-ncp r?)s ; Hertlein, MSS. rrjs.

1 Or airvActa may be active = " their wickedness."

>78

TO THE COMMUNITY OF THE JEWS

see many instances with my own eyes, and I have
learned of more, by finding the records which are
preserved against you. Moreover, when a tax was
about to be levied on you again I prevented it, and
compelled the impiety of such obloquy to cease here ;
and 1 threw into the fire the records against you
that were stored in my desks ; so that it is no longer
possible for anyone to aim at you such a reproach
of impiety. My brother Constantius of honoured
memory was not so much responsible for these
wrongs of yours as were the men who used to
frequent his table, barbarians in mindj godless in
soul. These I seized with my own hands and put
them to death by thrusting them into the pit, that
not even any memory of their destruction x might
still linger amongst us. And since I wish that
you should prosper yet more, I have admonished
my brother lulus, 2 your most venerable patriarch,
that the levy 3 which is said to exist among you
should be prohibited, and that no one is any longer
to have the power to oppress the masses of your
people by such exactions ; so that everywhere, dur-
ing my reign, you may have security of mind, and
in the enjoyment of peace may offer more fervid
prayers 4 for my reign to the Most High God, the
Creator, who has deigned to crown me with his own
immaculate right hand. For it is natural that men
who are distracted by any anxiety should be hampered

2 The Patriarch Hillel II. was at this time about seventy.

3 Literally "the apostole," paid by the Jpws to maintain
the Patriarchate. It was later suppressed by the Emperor
Theodosius II.

4 Sozomen 5. 22 sa3 r s that Julian wrote to the community
of the Jews asking them to pray for him : etfxe<r0ai vwep avrov
koX ttJs avrov fiaaiXdas.

179
n 2

THE LETTERS OF JULIAN

voiav kcli fxrj ToaovTov eh rrjv Trpoaevyi^v Ta?
Xelpas dvarelveiv toX/jlclv, tovs Be iravraxbOev
e^ovTCLS to a/xepL/jLVOv oXoKKrjpw tyvxf) xaipovras
virep rod /3aai\eiov i/ceriipLovs Xarpeia^ iroielaOat
TO) fiei^ovL, ra> Bvvap,ev(p fcarevOvvai tt]v paatXeiav
r)p.wv eirX ra KaXXiara, KaOdrrep irpoaipovpLeOa.
oirep XPV iroieZv v/mas, I'va Kayo) rbv rwv Uepacov
398 tt6\€/jlov Biopdodadpevos 1 rr)V etc ttoWwv ircov eiri-
6vpovpevt]v Trap vfMcbv IBelv ol/cov/jievrjv itoXiv
dylav r \epovcraXr]fi e/Ltot? /ca/jbdrois dvoiKoBopLrjaas
olfciaa) Koi ev avrfj Bo^av Boo pueO^ v/jlwv to> Kpeir-

TOVl.

52

KifiavLw 2

374 'EiretBy rf}<; viroaxecrew^ eireXddov rptrr} yovv
C earl o-rjfiepov, kcu 6 </h\oo-og5o? Upta/cos avrb?
pev ov% rj/ce, ypd/LLfiara 8' direareiXev &>? en
XpovL^cov 3 v7ro/jLi/jLVt]o-/cco ae to %/9€09 diraiTwv.
6$Xr)p,a Be ecrriv, oj? olaOa, aoi fiev diroBovvai
paBiov, epol Be 7]Bmttov irdvv KopiaaaOai. irepare
Brj rbv \6yov kcu T7jv lepdv avfjL^ovXrjV, dXXa

7TyOO? RpflOU KCtl M.OUaO)V TO^€0)5, iircl KCll TOVTWV

p,e twv rpioov rjpuepcbv tadi avvTptyas, el'rrep

d\i]6rj (prjaiv o Xl/ccXloottjs TroniTrjs, ev jj/jlclti

1) (frda/ctov tous ttoOovvtcls y)]pdo~/ceiv. el Be raura

1 Asm us would read KaTop9wad/u.evos.

2 Hertlein 3. aocpiarrj xal Koiaia-Twpi (quaestor) is added to
the title in one MS., X ; cf. p. 201. 3 Cobet xpovi&p.

1 For Julian's project of rebuilding the Temple, see
Introduction.

180

TO LIBANIUS

in spirit, and should not have so much confidence in
raising their hands to pray; but that those who are
in all respects free from care should rejoice with
their whole hearts and offer their suppliant prayers
on behalf of my imperial office to Mighty God, even
to him who is able to direct my reign to the noblest
ends, according to my purpose. This you ought to
do, in order that, when I have successfully con-
cluded the war with Persia, I may rebuild by my
own efforts the sacred city of Jerusalem, 1 which for
so many years you have longed to see inhabited,
and may bring settlers there, and, together with
you, may glorify the Most High God therein.

52

To Li ban ius 2

Since you have forgotten your promise — at any sea
rate three days have gone by and the philosopher ^ t " lter
Priscus 3 has not come himself but has sent a letter Antioch
to say that he still delays — I remind you of your
debt by demanding payment. The tiling you owe
is, as you know, easy for you to pay and very pleasant
for me to receive. So send your discourse and your
u divine counsel," and do it promptly, in the name
of Hermes and the Muses, for 1 assure you, in these
three days you have worn me out, if indeed the
Sicilian poet 4 speaks the truth when he says, " Those
who long grow old in a day." And if this be true,

2 Both Libanius and Julian were at this time at Antioeh.
We have the answer to this letter, Libanius, /setter 7i'»<>
Foerster ; Libanius had promised to send Julian his speech,
Fur Aristo/tha/ies, Oration 14, for which see below, p. ls;{.

3 For Priscus, see above, pp. 3, 15.

* Theocritus, 12. 2 o\ §f iroQevvres $v ffjucrn yjipdcricovaiv.

181

THE LETTERS OF JULIAN

eCTTLV, COO"TT6p OVV 6(771, TO yfjpCLS 7]plv ejpLir\a-

aiaaas, w yevvale. ravra pera^v rod irpdrreiv
inrrjybpevad gov ypdfyeiv yap ov% 0I09 re f)v,
dpyorepav e^cov rr)<; y\a)TTr]<z rrjv yelpa. /cairoi
fioi /cal rrjv yXcorrav elvat o~v pbfte ftrj /cev vtto t>}?
dvaaKi]ala<; dpyorepav /cal dBidpOpcorov. eppcoao
poi, dBe\(f>e iroOeivorare /cal TrpoacpLXearare.

53

A 1 ft av Up 1

'ATroBeBco/cas 'Apiarocpdvet, *ra? dpuotfta^ tt)^
re irepl toi/? Oeovs evaeftelas /cal t??? irepl aeavrbv
TTpodvpias, upuetyas avrw /cal pueTaOeh ra irpoaOev

eTTOVeihlGTCL 7T/90? €V/c\€iaV, OV T7)V vvv pLOVOV,

aXKa ical eh rbv eireira ypovov, &)? ov\ opoibv ye
r) HavXov avKotyavna ical rj rou Beivos K.picn<$
rot? vtto aov ypa(f>opevoi<; \6yow e/celva pev yap
dvdovvrd re ipuaelro /cal avvaireaftrj roh Bpdaa-
aiv, 01 Be aol \6yoL /cal vvv vtto twv dXijdcos
'Fi\\7]VG)v dyairwvrai, ical eh rbv eireira ypovov,
el pr\ Ti a<f)dWop,ai /cpcaeco<; opOrjs, dyamjaovTai.
irevay Br) Xoiirbv el ireireitcds p,e, paXkov Be
pLeTaTreirei/cas virep 'Apiarocfrdvovs. p,r) vopi^eiv
avrbv ijBovcZv rjjTova /cal yprfparcov bjioXoyco. r[
Be ov piWay r(p <f)i\oao<fccoTdT(p /cal <f)i\a\r)de-

1 Hertlein 74+14; Cumont, following Vaticanus 941 and
certain other MSS., restored Hertlein 14 to its proper place
.is postscript to Hertlein 74.

1 Plato, Phaedrus 242e «I 8' iariv, &<rirep ovv io-ri, 6e6s. . . .

2 Sophocles, Philoctctes 97 yhwaaav /uj> apy6v, %tipa. ^' * l X 0V
Ipyariv.

182

TO LIBANIUS

as in fact it is, 1 you have trebled my age, my good
friend. I have dictated this to you in the midst of
public business. For I was not able to write myself
because my hand is lazier than my tongue. 2 Though
indeed my tongue also has come to be somewhat
lazy and inarticulate from lack of exercise. Fare-
well, brother, most dear and most beloved !

53
To Libanius

You have requited Aristophanes 3 for his piety 362
towards the gods and his devotion to yourself by ]J t inter
changing and transforming what was formerly a Antioch
reproach against him so that it redounds to his
honour, and not for to-day only but for the future
also, since the malicious charges of Paul 4 and the
verdict of So-and-so 5 have no force compared with
words written by you. For their calumnies were
detested even while they flourished, and perished
along with their perpetrators, whereas your speeches
are not only prized by genuine Hellenes to-day but
will still be prized in future times, unless I am mis-
taken in my verdict. For the rest, you shall judge
whether you have convinced, or rather converted,
me on behalf of Aristophanes. I now agree not to
believe that he is too weak to resist pleasure and
money. What point would I not yield to the most

3 For Aristophanes of Corinth and for the answer of
Lihanius, Letter 758, Foerster, see Introduction, Aristophanes.

4 Paul, the notary nicknamed Catena, " the chain," a tool
of Constantius, was burned alive on Julian's accession, by
order of the Chalcedon Commission ; Ammianus 14. 5. 6 ; 22.
3. 11. He was a Spaniard, malevolent and inquisitorial.

6 The real name is suppressed, probably by a cautious
editor when the letter was first published.

183

THE LETTERS OF JULIAN

OTttTft) tcov l prjTopcov ec/ceiv ; eirerao teal to eirl
tovtois irapa gov it poaavepcoTCLcrOcu' tl ovv ov
fieraTiOefiev avrco ra? crvficpopds eh djieivco rvx 7 ! 1 *
kcu a^avi^Ofxev ra Karao-^ovra 8ia Ta? hvenrpa-
yia<$ oveihrj ; crvv re hv epxopievco, cpatriv, eyco
teal o~v ^ovXevacofieOa. h'uecuos he el purj ltv/j,-
ftovXeveiv /novov, ore XPV $or\Qelv dvhpl roil? Oeovs
ahoXcos reTt/jLrjrcoTi, dXXa kcl\ ov xph Tpoirov.
Kairoi fcal 2 rovro yvi^co rpoirov rivd. /SeXriov
be iltco<; virep tcov tolovtcov ov ypdcpeiv, dXXa
huaXeyeaOai irpb<; dXXrjXovs. eppcoao fioi, dheXcpe
iroOeivoTare zeal tt poo-cpiXecrraTe.
S82 'Aveyvcov he 3 %#e? rbv Xoyov irpb apiarov
D o-^gBov, dpicmrjaa^ he, irplv avairavaacrOai, to
Xolttov irpoaairehcofca t% dvayvcoaeco<;. fictfcdpios
el Xeyeiv ovtco, /idXXov he cppovelv ovtco hwu/xevo^.
co Xoyo?, co eppeves, co avveoris,* co hialpecns, co eiri-
Xeipr)/.uiTa, co rd^is, co d$opjiai y co Xetjis, co dpfio-
vta, co crvvOi'jfcr}.

54
387 Evaroxlfp 5

'Haiohco fxev ho/cel rco aocfrco /caXeiv eirl Ta?
£88 eopras tou? yeirovas oj? avvrjaOrjcroixevov^, eireihr)

1 rwv Hercher supplies, Cumont omits.

2 lief ore toCto Cumont restores nal omitted by Hertlein
and some MKS.

3 5e Cumont restores, omitted by Hertlein following MSS.,
which make this section a separate letter. After x^* 5
Hercher supplied aov unnecessarily.

4 ovv«n$ Asmus following Monaeensis, avvdeais Hertlein
following Voss/inuis, but cf. avvd^K-n at end of letter with
lame meaning, lioth readings have good MS. authority.

G Hertlein 20.

i«4

TO EUSTOCHIUS

philosophic and truth-loving of orators ? Naturally
you will proceed to ask me why, in that case, I do
not alter his unhappy lot for the better and blot out
the disgrace that attaches to him on account of his
ill fortune. " Two walking together," l as the
proverb says, namely, you and I, must take counsel.
And you have the right, not only to advise that we
ought to assist a man who has honoured the gods so
straightforwardly, but also as to how it ought to be
done. Indeed, you did hint at this in an obscure
way. But it is perhaps better not to write about
such matters, but to talk it over together. Farewell,
brother, most dear and most beloved !

I read yesterday almost all your speech before
breakfast, and after breakfast, before resting, I gave
myself up to reading the remainder. Happy man
to be able to speak so well, or rather to have such
ideas ! O what a discourse ! what wit ! what
wisdom ! what analysis ! what logic ! what method !
what openings ! what diction ! what symmetry !
what structure ! 2

54

To Eustochius 3

The wise Hesiod 4 thinks that we ought to invite lutein
our neighbours to our feasts that they may rejoice y r " om

Iliad 10. 224 gov re Sv ipxofJ.evu, Kai re irpb 6 too Iv6t\(T*v,
cf. Plato, Symposium \'4n.

2 Julian may have read Marcus Aurelius, To Fronlo :
O Z-xixeipiiixaTa. ! O ra^is ! argutiae ! O U(tk7)(tis ! omnia !

3 This is either Eustochius of Palestine, whose knowledge
of law and eloquence is praised by Libanius, Letter 090 (7o9
Foerster), or a sophist of Cappadocia of the saint- name.
We do not know which of these men it was to whom Gregory
Na/ian/en addressed his Letters 189-191.

* rbv Se fxiXirrra kol\uv us tis a^Qey ^yyoflt vata ; I forks and
Days 313, a favourite quotation,

185

THE LETTERS OF JULIAN

Kal avvaXyovcn Kal avvayGyviwcriv, orav rt?
d7rpoaB6/C7]TO<; ifxirecrrj Tapayj). iya) Be §r\\xi
tous (plXov; Belv rcakelv, ov)(l tou? yeirovas' to
alriov Be, on yeirova /nev eveaiiv e^Opbv eyeiv,
cf)i\ov Be eyOpbv ov fiaWov rj to Xev/cbv [xeXav
elvai Kal to Oepfibv yjrv^pov. on Be i)plv ov vvv
/jLovov, dWa Kal irdXat (fiiXos el Kal Biere\eaa<;
evvoi/ccos £X WV > et ' KaL H L7 1^ V virrjp^ev aXko tck-
B [i^piov, d\\a to 75 r)p>a<; ovrco BiaieQelaOai Kal
BiaKetaOai l irepl ae fxeya dp etrj tovtov arj/jLetov.
r)Ke Toivvv fxeOe^wv rrfi biraieias avros. a%ei Be
ae 6 Br)p.6o-Lo<; Bp6p,os b^/jLaro xpcop.evov evl Kal
irapiinrw. 2 el Be ^Pl Ti KCLi eirev^aaOai, ryv
'RvoBiav evpevrj aoi Kal top 'JLvbBiov irapa-
KeK\r)Ka[xev.

55

Iulianus 3 etenini Christo perjidus Imperator sic
Vhotino haeresiarchae ad versus Diodorum scribit :

1 /cal 5iaKer<r0ai bracketed by Hertlein, Cobet deletes.

2 iv\ irap'nrTTcp Hereher ; some MSS. evl ko: wapi-mry, others,
followed by Hertlein, omit M,

3 Hertlein 79. These fragments of a lost letter are preserved
only in the Latin version of Facundus Hermianensis, who
wrote at Constantinople about 546 a.d. For a partial recon-
struction of the original see Neumann, Contra Ckristianos,
Leipzig, 1880, p 5.

1 Julian, with Sallustius as colleague, entered on the
consulship January 1st, 303.

2 Hecate, Latin Trivia. 3 Hermes.

4 This letter may have been written at any time between

186

TO PHOTINUS

with us, since they sorrow and mourn with us when
any unexpected misfortune befals us. But I say
that it is our friends that we ought to invite, rather
than our neighbours ; and for this reason, that it is
possible to have a neighbour who is one's enemy,
but that a friend should be an enemy is no more
possible than for white to be black, or hot cold.
And if there were no other proof that you are my
friend not now only, but for a long time past, and
that you have steadily maintained your regard for
me, nevertheless the fact that my feeling for you
has been and is what it is, would be strong evidence
of that friendship. Come, therefore, that you may
in person share my consulship. 1 The state post
will bring you, and you may use one carriage and
an extra horse. And in case we ought to pray for
further aid, I have invoked for you the blessing of the
goddess of the Crossroads 2 and the god of the
Ways. 3

55

To Photinus 4

Moreover the Emperor Julian, faithless to Christ, in
his attack on Diodorus 5 writes as follows to Photinus the

Julian's arrival at Antioch in July 362 and his departure
thence, in March 363. The Greek original is represented
by curious and sometimes untranslatable Latin. Photinus,
bishop of Sirmium, where Constantius resided in 351, was
tried, deposed and banished by a s3'nod convened there by
Constantius. According to Sozomen 4. 6, he wrote many
Qreek and Latin works in support of his heretical views on
the divinity of Christ, which were opposed by both Arians and
Nicaeana. He is mentioned bv Julian, Against the QaWaeant
262c.

6 Bishop of Tarsus, a celebrated teacher j Ue was at Antiooh
in 362.

187

THE LETTERS OF JULIAN

Tu quidem, o Photine, verisimilis videris, et proximus
salvari/ benefaciens nequaquam in utero inducere
quern credidisti deum. Diodorus autem Nazaraei
magus, eius pigmentalibus manganis 2 acuens irra-
tionabilitatem, acutus apparuit sophista religionis
agrestis. Et post paululum : Quod si nobis opitulati
fuerint dii et deae et musae omnes et fortuna,
ostendemus infirmum et corruptorem legum et
rationum et mysteriorum paganorum et deorum
infernorum 3 et ilium novum eius deum Galilaeum,
quern aeternum fabulose praedicat, 4 indigna morte
et sepultura denudatum confictae a Diodoro deitatis.
Sicut autem solent errant es convicti Jingere, quod arte
magis quam veritate vincantur, sequitur dicens : Iste
enim malo communis utilitatis Atlienas navigans et
philosophans imprudenter musicarum participatus
est rationum, et rhetoricis confictionibus 5 odibilem
adarmavit linguam adversus caelestes deos, usque
adeo ignorans paganorum mysteria, omnemque mise-
rabiliter imbibens, ut aiunt, degenerum et impe-
ritorum ejus theologorum piseatorum errorem.
Propter quod iam diu est quod ab ipsis punitur
diis. Iam enim per multos annos in periculum
conversus et in corruptionem thoracis incidens, ad

1 salvari Neumann ; sal care Facundus, Hertlein.

2 manganis Neumann ; manyancs Faeundus, Hertlein.

3 in/, rnorum, Hertlein, comma deleted by Neumann.

* praedkat, sepultura Neumann; />raed teal— sepultura
Faeundus, Hertlein. Before indigna Asmus supplies et.

'■' rhetoricis confietionxbus Asmus; rltetoris con feet ion thus
F&cundus, Hertlein,

1 88

TO PHOTINUS

kerenarck : x O Photinus, you at any rate seem to
maintain what is probably true, and come nearest to
being saved, and do well to believe that he whom
one holds to be a god can by no means be brought
into the womb. But Diodorus, a charlatan priest of the
Nazarene, when he tries to give point to that nonsen-
sical theory about the womb by artifices and juggler's
tricks, is clearly a sharp-witted sophist of that creed
of the country-folk. A little further on he says : But
if only the gods and goddesses and all the Muses
and Fortune will lend me their aid, I hope to show 2
that he is feeble and a corrupter of laws and customs,
of pagan 3 Mysteries and Mysteries of the gods of the
underworld, and that that new-fangled Galilaean
god of his, whom he by a false myth styles eternal, has
been stripped by his humiliating death and burial of
the divinity falsely ascribed to him by Diodorus. Then,
just as people who are convicted of error always begin to
invent, being the slaves of art/ /ice rather than of truth, he
goes on to say : For the fellow sailed to Athens to the
injury of the general welfare, then rashly took to
philosophy and engaged in the study of literature,
and by the devices of rhetoric armed his hateful
tongue against the heavenly gods, and being utterly
ignorant of the Mysteries of the pagans he so to speak
imbibed most deplorably the whole mistaken folly of
the base and ignorant creed-making fishermen. For
this conduct he has long ago been punished by the
gods themselves. For, for many years past, he has
been in danger, having contracted a wasting disease

1 The italicised passages are the words of Facundu*.

2 This is a forecast of Julian's treatise Against (he Oalilacans.

3 Twice in this letter Facundus translates Julian's
"Hellenic" as "pagan."

189

THE LETTERS OF JULIAN

summum pervenit supplicium. Omne eius corpus
consumptum est. Nam malae eius conciderunt,
rugae vero in altitudinem corporis descenderunt.
Quod non est philosophicae conversationis indicio,
sicut videri vult a se deceptis, sed iustitiae pro certo
deorumque poenae, qua percutitur competenti ratione,
usque ad novissimum vitae suae finem asperam et
amaram vitam vivens et faciem pal lore confectam.

56

Xprjv x fiev OLKoOev StavorjOevra o Brj vvv eSo^e
fcparvvcu to) vofMp, to iraXatov e#o? avaXafietv, b
Siavoovfiei'ot, ptev oi irdXat /eaXco? Oeptevoi tovs
vofAovs, elvat irXelcnov vtreXafiov ev pteaw fo>^? re
teal Oavdrov, l&ia Se eKarepw irpeireiv evoptaav
rd eTTiT7]hevpaTa twv epywv. elvat ptev yap rov
Qdvaiov r)avyiav &ir)ve/ei] — /cal tovto dpa iarlv o

^aX/COVS V7TV0S 6 V7T0 TCDV TTOirjTOdV VpVOVpieVOS ,

airevavTLas he ttjv £coi]v e%eiv 7roXXa ptev aXyeiva
iroXXa Se rjSea, /cal to irpdrretv vvv ptev crepecs,
av6i<$ he apteivov. o Srj hiavorjOevres eratjav ISla

1 Hertlein 77. This edict, which has no Greek title, does
not appear in any MS. collection of the Letters and was first
published by Hertlein (from Marciamis 366) in Hermes 8.

1 Here and in the last sentence I give what seems to be
the general meaning.

2 This is probably the earlier form of the Latin Edict in
Codex Theodnsianus 9. 17. 5 dated February 12th, 363. It is
not clear whether it was aimed at the Christians, but of course

190

EDICT ON FUNERALS

of the chest, and lie now suffers extreme torture.
His whole body has wasted away. For his cheeks
have fallen in and his body is deeply lined with
wrinkles. 1 But this is no sign of philosophic habits, as
he wishes it to seem to those who are deceived by him,
but most certainly a sign of justice done and of
punishment from the gods which has stricken him
down in suitable proportion to his crime, since he
must live out to the very end his painful and bitter
life, his appearance that of a man pale and wasted.

56

Edict on Funerals 2

It was my duty, after considering with myself, to 303
restore the ancient custom which I have now decided pebra-
to confirm by a law. For when they considered the » r >' 1 - 1 ' 1
matter, the men of old, who made wise laws, believed Antloch
that there is the greatest possible difference between
life and death and thought that each of these two
states has customs and practices peculiarly appropriate
to it. For they thought that death is an unbroken rest,
— and this is surely that " brazen sleep" of which
the poets sing, 3 — but that life, on the contrary, brings
many pains and many pleasures, and now adversity,
now greater prosperity. Considering thus, they en-

they had to observe it. They buried their dead by day, and
did not share the pagan fear of pollution by a corpse, for
which cf. Eunapius, Life of Iambi ichus, p. 367, Wright.
Julian desired to suppress the Christian demonstrations at
public funerals such as that of the bones of St. Jiabylas, at
Antioch, for which see Philostorgius 7. 8, Sozomen 5. 19,
Julian, Misopogon 361b, note, p. 485, Wriflht.

3 Iliad 11. 241, x° L ^ Keov virs/ov ; Vergil, Acnrid 10. 7l~>
ferreus Somnus.

IOI

THE LETTERS OF JULIAN

fiev dcpoaiovaOai rd irpb<; rov? Karoi^ofievov^,
IBia Be rd 777)0? rbv kcl(? rj/xepav oiKovo/jueiaOai
ftiov. en Be irdvrcov vTreXd/jufiavov dpyj]v elvai
Kal reXos tou? Oeovs, ^covrds re t)/jlci<; evb/iiaav
virb Oeois elvat Kal diribvra^ rrdXiv irpos toi>?
0eov<; iropeveaOai. rb fiev ovv virep rovrcov Xeyeiv,
elre to?? avrois dp,c\>brepa irpoarjKei Oeois, eire
erepoi fjuev emrpoirevovai toi>? %covra<;, erepoi Be
tou? reOvecoras, ovB' a£iov iacos Br-j/jioaieveiv. el
ye /jL7)v /caOdirep rjfjbepas Kal vvktos acrio<; rjXios
Kal xei/jiwvos Kal Oepovs diricov Kal irpoaicov,
ovrco Be Kal avrcov rcov Oecov 6 Trpeaftvraros, et?
bv irdvra Kal ef ov irdvra, %coal re era^ev dpyov-
t<x? Kal reXevrijaaaiv direKXr)pcoae Kvplovs,
eKarepco rd rrpeirovra %pr] ve/ieiv ev fiepei, Kal
fii/jLeia&ai Bid rov Kad* y/xepav j3uov rrjv ev Tot?
ovai, rcov Oecov BiaKoajurjaiv.

Qvkovv t)av%ia piev 6 Qdvarbs iariv, ^av^la Be
r\ vvt; dp/jLorrei. Bioirep ol/xai irpeireiv ev avrfj rd
irepl rds racpds TTpay/xareveaOai rcov reXevrrj-
advrcov, eirel rb ye ev rjfJiipa irpdrreiv ri roiovro
ttoXXcov eveKa irapair-qreov. a\Xos ev aXXrj
irpd^ei arpecperai Kara rrjv rroXiv, Kal fieard
nrdvra earl rcov p,ev et? BiKaar/jpia Tropevofxevcov
rcov Be eh dyopdv Kal ef dyopas, rcov Be Tat?
rivals rrpoaKaQruxevcov, rcov Be eirl rd lepd
(f>oircbvTcov, ottcos Ta? dyaOds eXnriBa^ rrapd rcov
Oecov /3e/3aicoaaivro' elra ovk olBa olrives civa-
Oevres ev KXivy veKpbv Bid fieacov coOovvrai rcov
raura airovBa^ovrcov. Kal rb wpdyfid eari nrdvra
rpbirov ovk dveKTov. dvairlpurXavrai yap oi

92

EDICT ON FUNERALS

joined that expiations connected with the departed
should be conducted apart, and that apart from them
the daily business of life should be carried on. More-
over, they held that the gods are the beginning and end
of all things, and believed that while we live we are
subject to the gods, and when we depart from this life
we travel back to the gods. But perhaps it is not right
to speak openly about these matters or to divulge
whether both are in the hands of the same gods or
one set of gods has charge of the living and another
set the dead. However, if, as the Sun is the cause
of day and night and winter f and summer by his
departure and arrival, so also the most venerable one
of the gods themselves, unto whom are all things and
from whom all things proceed, has appointed rulers
over the living and allotted lords over the dead, then
we ought to assign to both of these classes in turn
what is fitting for them, and to imitate in our daily
life the orderly arrangement of the gods in things
which exist.

As I have said, death is rest ; and night harmonises
with rest Therefore I think it is fitting that business
connected with the burials of the dead should be
performed at night, since for many reasons we ought
to forbid anything of the sort to go on by day.
Throughout the city men are going to and fro each \
on his own business, and all the streets are full of
men going to the lawcourts, or to or from the
market, or sitting at w T ork at their crafts, or visiting
the temples to confirm the good hopes that the gods
have vouchsafed. And then some persons or other,
having laid a corpse on the bier, push their way into
the midst of those who are busy about such matters.
The thing is in every way intolerable. For those

193
vol. in. o

THE LETTERS OF JULIAN

Trpoarv^ovres iroXXdiCLS drjhla*;, ol /aev olofxevoL
irovrjpbv to oloovHT/jia, tch? Be eh lepa flaBl^ovoriv
ou #£/z£? irpoo'eXOelv eari irplv aTroXovcraaOai.
TOt9 yap alrlois rod £fjv deots real /xaXto-ra irdvrcov
aXXorpicorara Trpbs (j>6opav Bia/cei/jLevois ov Oepas
irpoaeXOelv dirb Toiavrrjs oi^eco?. koX ovttw ra
fjLel^co KCLTTjyoprjfca rod ycyvo/Aevov. Tiva Be ravrd
iariv ; lepol irepiftoXoi ical 6ea>v vaol dveatyaar
/cal 7roXXd/ci$ Qvei rt? evBov teal aTrevBei kcli
evyeTCLi, ol Be irapepyowai irap avrb to lepbv
veKpbv fco/JLi^ovTes, teal rj rwv oBvpficbu (pcovrj teal
&uo-(f)r]/jLLa a>XP l T ™ v /3&>yn<wz; (peperat.

Ovk tare oil irpb ttclvtwv tu>p aXXcov to, t?}?
f]fiepa<? koX rd t?)? vv/crbs epya Biyprjrai ; ovtcos 1
ovv ettforo)? t?5<? piev d^rjpeOrj, rfj Be dv' 1 dva/ceoiTO.
ou yap Btj Tfj<; iaOr/Tos rrjv XevKrjv enl Tot?
irevOeaLV opOcbs eyov earl TrapairelaOai, Odirreiv
Be rou? TeXevrrjaavTas ev rjfiepa /cal (pearl. fieXTtov
7)v itcelvo, el ye eh ovBeva TOdv Oeobv e7rX7]fifieX€LTo f
tovto Be ovk, i/c(f)evyet, to /jltj els airavTas toi>?
Oeovs elvat Bvo-aefteiav. Tot? tc yap 'OXv/jlttlois
ov Beov avrb Trpoavefiovori, /cal rebv yQoviwv, rj
oircoaovv aXXcos ol to)v tyvvcbv eir'nooTTOi ical
Kvpioi yaipovoiv ovofiaQofievot, irapa to oeov
dXXorpiovaiv. eyco Be olBa real tovs irepiTTOvs
/cal aKpifiels rd Oela Oeols to*? tcdrco vvKrcop rj
irdvTws fjuerd BeKarrjV 7]jxepa<i copav lepa Bpdv
djjiovvTas. el Be rrjs eiceivwv OepaTreias ovtos

1 ovrws — rrjs Hertlein suggests for corrupt ovtos — to?s.

2 ttv Hertlein suggests; t?) S« avr\n*i tovto "appertains
to," Capps suggests. The sentence remains unsatisfactory.

194

EDICT ON FUNERALS

who meet the funeral are often filled with disgust,
some because they regard it as an evil omen, while
for others who are on the way to the temples it is
not permitted to approach for worship till they have
cleansed themselves from the pollution. For after
such a sight it is not permitted to approach the gods
who are the cause of life and of all things least akin
to decay. And I have still to mention what is worse
than this. And what is that ? The sacred precincts
and temples of the gods lie open ; and it often
happens that in one of them someone is sacrificing
or pouring libations or praying, at the moment
when men carrying a corpse are passing close
by the temple itself, and the voice of lamenta-
tions and speech of ill omen is carried even to the
altars.

Do you not understand that the functions belong-
ing to the day and the night have been separated
more than all other things? With good reason,
therefore, has burial been taken out of the day and
would be reserved for the night. For it is not right
to deprecate the wearing of white for mourning and
yet to bury the dead in the daytime and sunlight.
The former was better, at least if it was not offensive
to any of the gods, but the latter cannot escape being
an act of impiety towards all the gods. For thereby
men wrongly assign burial to the Olympian gods and
wrongly alienate it from the gods of the underworld,
or whatever else the guardians and lords of souls
prefer to be called. And I know that those who are
thoroughly versed and punctilious in sacred rites
think it right to perform at night the ritual to the
gods below or in any case not till after the tenth
hour of the day. But if this is the better time for

195

THE LETTERS OF JULIAN

afieivcov 6 Kaipos, ovBe rfj Oepairela ttuvtcds to)v
reOvecorcov erepov diroBdiGOfxev.

To?? fxev ovv e/covai TreiOo/jiivoLS e^apicel ravra.
a yap rjfidpravov fiadovres, fieTarcOeadcov irpbs
to fieXriov. el Be ris tolovtos eanv olos a7rei\f)<;
val fyfjLias BelaOat, icttco ttjv fjbeyiarrjv vcfiegoov
Blkijv, el 7rpb Be/cdrr)<; r)pepivfj<; aypas ToXfirjaei re
T(hv diroyivofievwv tlvos KTjBevaaL gco/jlcl teal Bid
t?}? 7roA-ea)? eveytcelv dXXa Bvvtos rjXlov teal av
TTplv dvia^eiv ravra yeveadco, rj Be ijfiepa icaOapd
Kadapols T0Z9 Te epyois * real tois 'OXv/jlttiois
ava/ceicrOco Oeols.

57

^Kpadtcrj 'Ap/nevicov (Tarpdirrj 2

'E7ret'x#?7T£ irpb^ tt)v tcov iroXefiicdV irapdra^iv,
^Apadicie, Odrrov rj Xoyos, rijv Begidv /card t>}?
WepGLfcrjS jAavias oirXlaas. rj yap rj/xerepa irapa-
a/cevi] re /cal irpoOvfiia Bvolv Qdiepov /SefiovXevraL,
V T0 XP e ^ v diroBovvai eVl t>}? Uapdvaiwv evo~
plas 3 rd fieyiara Biair pa%a{ievov<? /cal rd Beivo-
rara Biade/juevovs tov<$ dvrnrdXovs, rj tovtovs
yeipwGap,kvov<$, irpuravevovrcov rjfjilv tcop Oewv,

1 For rots Te tyyois Hercher conjectures ro7s lepols. Before
toIs 'O\vij.iriois Hevtlein suspects the loss of to?s \6yots.

2 Hertlein 66 ; he regards the letter as spurious, and
brackets the title. Schwarz, Geffcken, and Cumont also
reject it.

8 ebopias Ambrosianus ; ivopias Monaceiisls ; evohlas Mura-
torius ; 4<poplas Reiske.

196

TO ARSACES, SATRAP OF ARMENIA

the worship of these gods, we will certainly not
assign another time for the service of the dead.

What I have said suffices for those who are willing
to obey. For now that they have learned what
errors they used to commit, let them change to the
better way. But if there be any man of such a
character that lie needs threat and penalty, let him
know that he will incur the severest punishment if,
before the tenth hour of the day, he shall venture to
perform the offices for the corpse of any dead person
and to carry it through the city. But let these
things be done at sunset and before sunrise, and let
the pure day be consecrated for pure deeds and the
pure gods of Olympus.

57

To Arsaces, Satrap of Armenia x

Make haste, Arsacius, 2 to meet the enemy's battle 363

line and quicker than I tell 3 you arm your right hand Autioch

against the madness of the Persians. For my J"*t

military preparations and my set purpose are for Julian's

one of two things ; either to pay the debt of nature J^™ 1 ' 111

within the Parthian 4 frontier, after I have won the paign
most glorious victories and inflicted on my foes the
most terrible reverses, or to defeat them under the
leadership of the gods and return to my native land

1 See Introduction, under Arsaces.

' 2 This form is given also by Sozomen C. 1. who gives the
general contents of the letter. The correct form Arsaces
occurs in Ammianus.

3 Cf. To Hermogenes, p. 32, 390 B wapa Zvva/xiv inelxOvTi.

4 The writer seems to confuse the Persians and the
Parthians : Julian, however, distinguishes them in Oration 2.
63a, Vol. 1, p. 169, Wright; Ammianus sometimes confuses
them.

197

THE LETTERS OF JULIAN

kclWivlkovs iiraveXdelv eirl rrjv evey/ca/nevTjv,
rpoiraia Kara twv iroXepbiwv iyeipavras. iraaav
ovv paarcovrjv /cal <f)€va/cio~{ibv aTroOefievos, /cal
tov fJiaicapiTr}v Kajvaravrlvov 1 Kal ra? tcoi>
ev yeyovoTO)v Trepiovaias to? eU ae re Kal

TOU9 OfJLOTpOTTOV? GOi (BapftdpOVS VTTO TOV d/3pOTci-

rov /cal 7ro\vTe\ov<; 2 Kcdv&tcivtlov Kevw6eiaa^ y
vvv fioi tov 'Iov\iavov, tov dp^iepea, tov /caiarapa,
tov avyoucrTov, tov Oecov Te kclI "Apeco? Oepairev-
T7jv evvorjerov, 3 tov Qpay/ccov 4 re^ kola, ftapftdpwv
okeTrjpa, tov TdWcov T€ Kal 'ItclXwv eXevOepcoTijv.
el he eTepov ti /3ov\evaaLO' irvvOdvofxai yap elvai
ae TTavovpyov Kal kclkov o-TpaTioaT^v Kal dXa^ova,
w? tcl TvapbvTCL fioi nrpdyfiaTa heifcvvaiv e-^Opov
yap Tiva tt)? koivt)? XvcnTeXelas XavOdvovTa
airofcpviTTeiv irapd aol ireipdadar reeo? /xev tovto
virepTiQepuai hia ttjv tov iroXepLov TvyY\v dp/cel
yap 7]/mv rj toov 6eoov av/xp,a^(La irpbs ttjv tcov
TToXe/ilcov /caOaipeartv. el Be ti tcl t?}? elfiappLevr)*;
tcpiveie' Oecov yap (3ov\r)o~i<; y TavTrj? e%ovo~ia*
d&e(t)<; Kal yevvalcos olaco tovto. XgQl he go? av
/iev irdpepyov ear) tt)? YlepaiKr)^ %eLp6<$, avvacf)-
@eiar)<; aoi irayyevel tt)? eo-Tta? Kal r?}? 'Ap/nevlcov
upxW' /coivcoi'tfaei he o~oi t?}? hvo-Tv^as Kal rj

1 Wright restores KwvcTTavTlvov from Laurcntianus ; ixelvou
Hertlein following Monacensis.

2 troAv€Tovs MSS. (Consiantius died aged about 45) ;
Teuffel aae&ovs, cf. Sozomen 6. 1, who says that Julian in tin's
letter reviled Constantius u>s avdvtipcp Kal acre^e?. Hertlein
TD\vTe\ovs following Sintenis.

3 evv6r)(Tou Ambrosianus ; evvSicrov Muratorius.

4 Julian uses the form Qpayyoi in Oration 1. 34 D.

198

TO ARSACES, SATRAP OF ARMENIA

as a conquering hero, after I have set up trophies of
the enemy's defeat. Accordingly you must discard
all sloth and cheating, and the Emperor Constantine
of blessed memory, and the wealth of the nobles
which was lavished in vain on you and on barbarians
of your character by the most luxurious and extra-
vagant Constantius, and now I warn you, take heed
of me, Julian, supreme pontiff, Caesar, Augustus, the
servant of the gods and of Ares, the destroyer of
the Franks and barbarians, 1 the liberator of the
Gauls and of Italy. But if you form some other
design, — for I learn that you are a rascal 2 and
a coward in war and a boaster, as the present
condition of affairs proves; indeed I have heard
that you are secretly trying to conceal at your court
a certain enemy of the public welfare, — for the
present I postpone this matter because of the
fortune of war ; for my alliance with the gods is
enough to secure the destruction of the enemy.
But if Destiny should also play some part in the
decision, — for the purpose of the gods is her
opportunity, — I will endure it fearlessly and like a
brave man. Be assured that you will be an easy
victim 3 of the power of Persia when your hearth and
home, your whole race and the kingdom of Armenia
all blaze together. And the city of Nisibis 4 also will

1 Cf. Ammianus 22. 5, of Julian : saepeque diotitabat
11 audite me quern Alemanni audierunt et Franci."

2 Arsaces was almost certainly a Christian ; cf. Sozomen
6. 1. '

3 For this phrase cf. Vol. 2. Caesars 326a trdpepyov . . .
T7/s 4/xavTov (TTparrjyias.

4 After Julian's death Nisibis reverted to the Persians ;
their kins; Sapor captured and killed Arsaces ; Ammianus
27. 12.

199

THE LETTERS OF JULIAN

Nio-i/3lg)v ttoXis, twv ovpavlcov 6ewv TOVTO irdXai
rjfitv 7rpoayop€vadvTQ)V.

58

AiftapUo aofyiGTrj teal tcoialaTajpt 1

399 Mixpi twv AiTdpfioov r)X0ov eari Be tccopi]
K XaXtciBos' teal everv^ov 6Ba> Xelyfrava exovarj
XeipLaBlcov 'AvTioxitcwv. rjv Be avrrjSy olfiai, to
fxev reXpua to Be opos, ipa^ela Be iracra, teal eve-
tceivio tw TeXpuart XiOoi coenrep eTrlrrjBes epptp-
p,evoc<; eoitcores, vtt* ovBepuds T€^i>?7? o-vy/ceipLevoi,
C ov TpoTrov elcoOaaiv ev ral<$ aXXais 2 TroXeai ra?
Xecocfropovs ol e%oitcoBop,ovvTe<; iroielv, dvrl p,ev -n)?

KOVia<$ IToXvV TOV %OlW CTTOL/CoBopO tWe?, 3 TTVKVOV?

Be Mcrirep ev to//^<w riOevres. tou? XiOovs. eirel Be
Biaftas yu-oXt? rfXdov els rbv 7rpa)Tov araOpov,
evvea irov axeBbv rjaav copai, /cal eBe^dprjv eUcrco
tt}? avXfjs to irXelarov tt)? irap vpXv flovXrjs. a
Be BieXex^ripev 7rpo? dXXr)Xov<$, t'erw? eirvOov
pdOois 8' av teal i)pLOiv d/covaras, el Oeol OeXoiev.
D 'Airb to)V Airdpj3(ov eh rrjv JSeppoiav eiropevo-
prjv, teal 6 Zeis? aiaia irdvra ear'jpLrjvev, evapyfj
Beltjas tt)v B loari p,elav.* eirip,eiva<$ Be iipuepav eVet

1 Hertlein 27.

2 &\\ais Hertlein suspects.

3 inroa-iceSdvi'vvTfs Cumont, as more suitable in connection
with x°vs = loose soil.

4 Sioo-nnelav Asmus ; bio<rr\ixlav Hertlein, MSS.

1 Julian's march is described by Ammianus 23. 2, to the
end of 24 ; he was a member of the expedition ; cf. Zosimus 3.
12 28 ; Cumont, Etudes Syr ienncs, Paris, 1917.

200

March
10th

From
Hiera-

TO LIBANIUS, SOPHIST AND QUAESTOR

share in your misfortune, for this the heavenly gods
long since foretold to me.

58
To Libanius, Sophist and Quaestor *

I travelled as far as Litarbae, — it is a village of 363
Chalcis, — and came on a road that still had the
remains of a winter camp of Antioch. The road, I
may say, was partly swamp, partly hill, but the poll's
whole of it was rough, and in the swamp lay stones
which looked as though they had been thrown there
purposely, as they lay together without any art, after
the fashion followed also by those who build public
highways in cities and instead of cement make a
deep layer of soil and then lay the stones close
together as though they were making a boundary-
wall. When I had passed over this with some difficulty
and arrived at my first halting-place it was about the
ninth hour, and then I received at my headquarters
the greater part of your senate. 2 You have perhaps
learned already what we said to one another, and, if
it be the will of heaven, you shall know it from my
own lips.

From Litarbae I proceeded to Beroea, 3 and there
Zeus by showing a manifest sign from heaven
declared all things to be auspicious. 4 I stayed there

2 The Senators of Antioch follower! Julian to plead for
the city, which had offended him; see Libanius, Oration 16. 1.

3 Aleppo.

4 Aminianus 23. 2 records certain fatal accidents at Hiera-
polis and Batnae which were regarded as of ill omen for the
campaign.

201

THE LETTERS OF JULIAN

rrjv dtepoiroXiv elBov, teal eOvaa rco Ail ftaaiXiKw?
ravpov Xev/eov, BieXexOrjv Be oXiya tyj f3ov\f) irepl
0eoae/3eia<;. dXXa tou? Xoyovs eirrjvovv fiev
diravre^, eirelo-Orjaav Be clvtoZs oXiyoi ttuvv, teal
ovtol o'l teal irpo rcov e/xcov Xoycov eBo/eovv eyeiv
400 vyiax;. evXafiovvro l Be coairep Trapprjo-ias dirorpi-
yp-aadac rrjv alBco teal drrodeaOar ireplearL yap,
co 6eoi, tols dvdpoairois eirl fxev tch? KaXoZs epv-
Opidv. dvBpeia, ^f%^)? kclI evaefieiq, KaXXwirl-
^eadcu Be cocnrep tch? yeipiaiois, iepocrvXia teal
fiaXaKta yvaopurj^ zeal acop,aro$.

"EvOev viToBexovTai fie Bdrvai, ywpiov olov

Trap vpuv ovk elBov efft> rf)<; Adcfrvrjs, rj vvv eoace

B tgi £9 T&drvcus' co? rd ye irpo pbiKpov, aw^ofievov

rod veco /cal rov dydX/iaros, "Oaarj teal HrjXUo

KCU T£U? ^OXllfXTTOV KOpVCpafc KCLI TO£? ©eTTGfXt/CCH?

Tefiirecriv dycov eiriar^ r) teal Trporificov diravrcov
6/jlov rrjv Adcpvrjv ovk dv alo"^vvoi/jir]v. 2 dXX* eirl
fjuev rrj Adcf)vrj yeypctTTTal aoi Xoyos, oirolov aXXos
ovB* dv eh rcov o'l vvv fiporoL elav teal fidXa eiri-
C X 6l P 7 1 aa<i ^a/xelv epydcrairo, vo/ii£w Be teal rcov
eparpoaOev ov iroXXovs irdvv. tC ovv iyeb vvv
eirixeipa) irepl avTr)<$ ypdfyeiv, ovrco XafiTrpas
fiovcpBtas 3 eV avrfj a vyyey pa fXfievrj^ ; go? firjiroje

1 Cobet ; Hertlein, MSS. iAadovro.

2 Upbv Albs '0\viuTriov ttal 'Air6\\uvos TlvOiov rb x< a p' i0l/ follows
in MSS., bracketed by Hertlein as a gloss ; Heyler retains.

'* Lacuna Hercher, Hertlein ; iiovyhias Heyler.

1 The Emperors sacrificed white victims ; cf. Amniianus
26. 4. 17.

2 Julian was at Batnae March 8th ; a few days later he
halted ,it another Batnae, in Oeroene, beyond the Euphrates.

202

TO LIBANIUS, SOPHIST AND QUAESTOR

for a day and saw the Acropolis and sacrificed to Zeus
in imperial fashion a white bull. 1 Also I conversed
briefly with the senate about the worship of the
gods. But though they all applauded my arguments
very few were converted by them, and these few were
men who even before I spoke seemed to me to hold
sound views. But they were cautious and would not
strip off and lay aside their modest reserve, as though
afraid of too frank speech. For it is the prevailing
habit of mankind, O ye gods, to blush for their noble
qualities, manliness of soul and piety, and to plume
themselves, as it were, on what is most depraved,
sacrilege and weakness of mind and body.

Next, Batnae 2 entertained me, a place like nothing
that I have ever seen in your country, except
Daphne 3 ; but that is now very like Batnae, though
not long ago, while the temple and statue were still
unharmed, 4 I should not have hesitated to compare
Daphne with Ossa and Pelion or the peaks of
Olympus, or Thessalian Tempe, or even to have
preferred it to all of them put together. But you
have composed an oration 5 on Daphne such as no
other man "of such sort as mortals now are" 6
could achieve, even though he used his utmost
energies on the task, yes, and I think not very
many of the ancient writers either. Why then
should I try to write about it now, when so brilliant
a monody has been composed in its honour ? Would

3 A suburb of Antioch ; cf. Misopogon 361 ; Ammianus
19. 12. 19. The temple of Apollo was burned October 22nd,
362.

4 Cf. Misopogon 346b ; Vol. 2, Wright.

5 We have the monody of Libanius, On the Temple of Apollo
at Dnpluir, Oration 60 ; cf. his Oration 11. 23.").

6 Iliad 5. 304 ; Julian, Oration 6. 191a.

203

THE LETTERS OF JULIAN

w(f)e\e tolovtov. aX ye firjv TSdrvai' ffapftapiKov
ovopa tovto' ywplov icrrlv 'FjXXtjvikov, irpwTov
fiev on Bed iraer]? rrjs irepi^ X ( ^P a<; u>Tfiol\i@ava)-
tov TTciVTayodev fjcrav, lepeld re ifiXeiropev evTpeirr)
Ttavrayov. tovto fxev ovv el fcal \iav rjv^patve
/xe, OeppoTepov opcos iSo/cei Kal t?}? eh tovs 0eov?
D evae/Be'ias aXXoTpiov. ifCTOs ttcltov yap elvai xpr/
Kal BpdaOat Ka6" r\o-vyLav, eV avTO tovto iropevo-
fievwv, ovk iir aXXo tl /3aB^6vTcov, tcl 77730? tou?
Oeovs lepd re Kal oaia. tovto fiev ovv 'taw? Tev^e-
Tai ty]? dp/jbo^ovar]? eirL/jLekela? avTiica.

Ta? BttTz^a? Be ecopcov nreBiov \do~10v dXarj Kvira-
pLTTcov eyov vecov Kal r)v iv TavTai? ovBev yepdv-
Bpvov ovBe crairpov, dXXa i£ icrrjs diravTa 6 dXXovTa
431 TTJ ko/jljj' Kal tcl ftaaiXeia TroXvTeXrj pev ijKicrTa'
irrfXov yap rjv puovov Kal %v\g)V ovBev itolklXov
eyovTa' ktjttov Be tov p,ev 'AXklvov KaTaBeeaTepov,
TrapairXijcnov Be tw AaepTOV, Kal iv auroG piiKpov
aXao? irdvv, KvirapiTTCov peaTov, Kal tw OpiyKitp
Be TToXXa TOiavTa irapairefyvTevpeva BevBpa (TTLXq>
Kal e<£e£?)?. eiTa to pueaov irpao-ial, Kal iv TavTai?
\d)(ava Kal BevBpa iravTotav oird>pav (j>epovTa.
B tl ovv ivTavOa ; eOvaa BeiXr}?, etr' opOpov ftadeos,
oirep elwOa iroieiv iiueiKws eKaaTrj? i)pL€pa<;. iirel
Be tjv KaXd tcl lepd, T/7? e Iepa? iroXeco? et^o/xe^a,
Kal vTravTooaiv t)plv 01 iroXiTai, Kal viroBexeTau

1 i.e. it maintained the pagan cults.

2 Odyssey 7. 112 foil., a favourite commonplace; cf. Miso-
pnrfon 352a.

'••' Odyssey 24. 245 foil.

4 Hierapolis is now Membej ; Julian arrived there about
March 10th ; it was the rendezvous for the Roman troops

204

TO LIBAN1US, SOPHIST AND QUAESTOR

that none had been needed! However, to return
to Batnae. Its name is barbarous but the place is
Hellenic ; * I say so because through all the country
round about the fumes of frankincense arose on all
sides, and I saw everywhere victims ready for,
sacrifice. But though this gave me very great
pleasure, nevertheless it looked to me like over-
heated zeal, and alien to proper reverence for the
gods. For things that are sacred to the gods and
holy ought to be away from the beaten track and
performed in peace and quiet, so that men may
resort thither to that end alone and not on the way
to some other business. But this matter will perhaps
before long receive the attention that is appropriate.
Batnae I saw to be a thickly wooded plain contain-
ing groves of young cypresses ; and among these
there was no old or decaying trunk, but all alike
were in vigorous leafage. The imperial lodging was
by no means sumptuous, for it was made only of
clay and logs and had no decorations ; but its
garden, though inferior to that of Alcinous, 2 was
comparable to the garden of Laertes. 3 In it was a
quite small grove full of cypresses and along the
wall many trees of this sort have been planted in a
row one after the other. Then in the middle were
beds, and in these, vegetables and trees bearing
fruits of all sorts. What did I do there, you ask ?
I sacrificed in the evening and again at early dawn,
as I am in the habit of doing practically every day.
And since the omens were favourable, we kept on
to Hierapolis 4 where the inhabitants came to meet

for this campaign ; and was about twenty miles west of the
Euphrates. Julian stayed there three days ; Ammiauus 23.
2. 6.

205

THE LETTERS OF JULIAN

fie t;evo<;, otfiOel? fiev dpri, (jaXov/mevos Be vir ifiov
iraXai. tt]V Be aWiav avrbs fxev ev olBa otl
avvfjBeis, 1 ifioX Be r)Bv /ecu aXXcos fypdaar to yap
del irepl avrcov ciKoveiv teal Xeyeiv earl \xoi ve/crap.
'Ia/A/3Xt^of rod Oeiordrov to Ope/i/ma ^d)7rarpos
eyevero 2 6 tovtov /crjBearrjS' e^laov ifiol 3 yap to

C /jltj irdvra efcelvwv rwv dvBpwv dyairdv dBL/crj/jLarcov
ovBevbs rcov (f>av~XoT droop eXarrov 4 elvai Bo/cel.
irpoaeaTi ravTrjs atria /xei^cov. viroBe^diievos
yap TToWd/cis rov re dveyfribv rbv ifibv /cal top
bpLOirdrpiov dBeXfybv ical it pOT parrels vir avrcov,
ola el/cos, iroXXd/cis airocrrrjvai rrjs els rovs Oeovs
evaefieLas, o ^aXerrov eartv, ov/c eXrjcj)Orj rfj vbato.
Tavra el^ov dirb rr)s 'lepas ttoXccos trot ypdcf>€cv

D vrrep rcov ejiavrov. ra<z Be arparitorucas rj 7toXl-
rt/cas OLKOVOfiias avrbv e%pr}v olfiai rrapovra
ecf)opav real iTTi/jLeXeladar fxel^ov yap eariv rj /car

€7TL0-T0Xl]V, eV Xo~Ql, Kal TOCTOVTOV OGOV OV pdBlOV

ovBe rpiirXaala ravrrjs irepiXal3elv a/coirovvri
rdtcpifies. iirl /cecpaXaiov 5 Be coi Kal ravra
eppdaco Be oXiycov. 77730? rovs Xapa/crjvovs eirefju^a

1 cwriheis Reiske, <ruj/€i5ets MSS. eS o/5' on awelpeis Bidez,
cf. alriav alrix crvveipwp = make the connection. Hertlein
omits ev by an oversight. 2 iyevtro Bidez adds.

3 K•TJ5eo'TT)s• i^laov ifiol Bidez; /c^Seo-r^s e£ oaov MSS.,
Hertlein ; Reiske thinks e£ '6<jov conceals a proper name or a
lacuna.

4 ov8evbs twc <pa.vXoTa.Tcav eKaTTov Wright (cf. Oration
3. 102 B) ; ovSevbs t\ttov twv (pavKoTaTup Reiske ; oi»8ev ovtu
<pav\6Ta.Tov MSS., Hertlein.

5 Frederich, MSS. iirel ko.\ <palr)v.

1 This elder Sopater was put to death by Constantine.
206

TO LIBANIUS, SOPHIST AND QUAESTOR

us. Here I am being entertained by a friend who,
though I have only lately met him for the first
time has long been dear to me. I know that you
yourself are well aware of the reason, but for all
that it gives me pleasure to tell you. For it is like
nectar to me to hear and to speak of these things
continually. Sopater, 1 the pupil of the god-like
Iamblichus, was a relative by marriage of this
Sopater. 2 Not to love even as myself all that be-
longed to those men is in my opinion equivalent to
the lowest baseness. But there is another more
powerful reason than this. Though he often enter-
tained my cousin and my half-brother 3 and was
often urged by them, naturally enough, to abandon
his piety towards the gods, and though this is hard
to withstand, he was not infected with this disease. 4
Thus much, then, I was able to write to you from
Hierapolis about my own affairs. But as regards
the military or political arrangements, you ought, I
think, to have been present to observe and pay
attention to them yourself. For, as you well know,
the matter is too long for a letter, in fact so vast
that if one considered it in detail it would not be
easy to confine it to a letter even three times as
long as this. But I will tell you of these matters
also, summarily, and in a very few words. I sent
an embassy to the Saracens 5 and suggested that

2 For the younger Sopater, see Introduction.

3 Constantius and G alius ; cf. Misopogon 340a.

4 For Christianity a disease, cf. Oration 7. 229d and
Against the Galilaeans 327b.

6 According to Ammianus 23. 3. 8, the Saracens offered
themselves to Julian as allies, but they apparently deserted
later to the Persians, cf. Zosiinus 3. 27. 3 ; Ammianus 2S.
6. 10.

207

THE LETTERS OF JULIAN

TTpeafieis, vTropnp,vrjaKwv axnovs rjtceiv, el fiov-
402 \olvto. ev fiev hrj tolovtov erepov he, \iav
eypijyoporas a>? evehex^ro rovs irapafyvkd^ovras
efeVe /x^ra, firj ti? evOevhe 777)0? tou? iroXepiovs
e^ekOr) \a0cov, eaopevos avroi? &>? Ke/ccvijfieOa
fjL7]WTrj^. ifceWev ehUacra hUrjv (npcni(0Tucr]v,
a)? e/xavTov ireiQw, irpaorara kcu hi/caiorara.
i7T7roi/5 irepiTTovs kcl\ r)jJu6vov<; Trapea/cevaaa, to
B arparoTrehov eh ravrb avvayaycov. vavs irXrj-
povvrai TroTa/iicu irvpov, fjuaWov he dpjwv ^rjpcop
zeal oj*ov<;. teal tovtcov exaarov oVa)? eirpayQy]
teal rives €(£' eKaarcp yeybvaai \byoi, iroaov
fjL7]fcov<i earl avyypdcpeiv evvoels. eVicrroXat? he
o act is vireypa^ra teal /3i/3\oi<;' eirofieva yap
oo(T7repel encia l jjloi kcu ravra av/JLTrepcvoarel
iravTayov' tL hec vvv Trpdyfiara e^eiv dTrapcOfiov-
puevov ;

59 2

Ma^i/jiw (piXoaocfxp*

383 'O fiev /xvOos iroiel top derov, eireihdv id yvr)o~ia
C twv KvrjfjbdTayv /3ao-avi£j), <f>epeiv airrika 777)0? rbv

1 wa-rrep ffnia, Cobet ; uxrirep dtcria MSS. ; wcrirepel <TKid
Hertlein.

2 Letters ,59-73 cannot be dated, even approximately, from
their contents.

3 Hertlein 16 ; the preceding letter, Hertlein 15, was
addressed to Maximus, hence his title t<£ avr<$.

1 This is Julian's last extant letter. On leaving Hierapolis
be marched to Carrhae, which place he left on March 25th.
He crossed the Tigris in May, declined the siege of Ctesiphon,

2o3

TO MAXIMUS THE PHILOSOPHER

they could come if they wished. That is one affair
of the sort I have mentioned. For another, I des-
patched men as wide-awake as I could obtain that
they might guard against anyone's leaving here
secretly to go to the enemy and inform them that
we are on the move. After that I held a court
martial and, 1 am convinced, showed in my decision
the utmost clemency and justice. I have procured
excellent horses and mules and have mustered all
my forces together. The boats to be used on the
river are laden with corn, or rather with baked bread
and sour wine. You can understand at what length
I should have to write in order to describe how every
detail of this business was worked out and what
discussions arose over every one of them. As for the
number of letters I have signed, and papers, — for
these too follow me everywhere like my shadow, —
why should I take the trouble to enumerate them
now ? l

59

To Maxim us the Philosopher 2

We are told in the myth that the eagle, 3 when
he would test which of his brood are genuine, carries

the Persian capital, burnt his fleet on the Tigris early in
June, and was killed in a skirmish on June 20th, somewhere
between Ctesiphon and Samarra on the Tigris. His body
was carried back and buried at Tarsus in Cilieia, where he
had told the people of Antioch he should spend the winter ;
Ammianus 25. 10. 5.

2 Cumont and Geffcken reject, without good grounds,
Schwarz defends, the authenticity of this sophistic letter,
which was probably written from Caul.

3 A rhetorical commonplace ; cf. To Iamllichus, p. 259,
note ; Lucian, The Fisherman 46.

209
VOL. III. P

THE LETTERS OF JULIAN

aWepa real Tat? rfXiov irpoadyeiv dxrlaiv, cQcnrep
vtto fidprvpc t&> 0€<v irarepa re d\r)0ov<; veOTrou
yivojievov teal voOov yovrjs aXXorptov/mevov' rjfiets
Be croi tcaOdirep ^Kp/jufj \oy[(p tol»? rjfierepovs ~Xo-
D yov<; ey^eipi^opiev. kclv fxev vTrofielvcoai ttjv d/cor/v
ty]v cri)v, eirl crol to icplvai irepX avrcov, el Aral 7T/90?
toi/? aXXov<; elal 7TT?JGi/jLor el Be pui], pltyov elicr) 1
tcaOdirep M.ovawv dXXorpiovs, rj irorapLw kXvgov
oj? voOov^. 7rdvrco<; ovBe 6 'Prjvos dSi/cel tou?
KeX.TOu?, o? tcl jiev voOa rcov flpecfrwv v7ro/3pv)^ia
Tat? hivais TToiec, Kaddirep aKoXdarov Xe^of?
Tip,(opb<; 7rpe7TG)V ocra 8' av eiriyvtp tcaOapov airep-
/jlcltos, virepdvco rod i/SaTO? alcopei, icai rrj /irjrpl
rpefjbovar) ttoXlv eh %e2pa<; BLBwaiv, coairep d8i/ca-
384 ajbv riva fiaprvplav avrfj KaOapwv teal djxeparTwv
yd/mcov rr)v rod iraiBbs acorypiav dpTiScopovfievos.

60

Fivyevla) (piXoaocfxp 2

386 AalBaXov fiev 'I/capa) 3 cfracrlv etc Ktipov TTTepa

B aufATrXdaavTa ToXfirjaai rrjv (f>vaiv ^idcraadai rfj

re)(yr). iyco Be eicelvov fiev el /cal t/)? re^vr)?

1 ukt) Amlrosianus~L 73, eVe* Vossianus, Hertlein ; Hercher
regards as dittography of ft koL above.

2 Hertlein 18.

3 'iKoipcf Hertlein suggests, 'luapty MSS.

1 The allusion to Julian's writings is too vague to be used
to date this letter.

2 A commonplace of rhetoric ; cf. Julian, Vol. 1, Oration
2. 81d ; Claudian, In Rujinum 2. 112, et quos nascentes

2IO

TO EUGENIUS THE PHILOSOPHER

them still unfledged into the upper air and exposes
them to the rays of the sun, to the end that he may
become, by the testimony of the god, the sire of a
true nursling and disown any spurious offspring.
Even so I submit my speeches 1 to you as though
to Hermes the god of eloquence ; and, if they can
bear the test of being heard by you, it rests with
you to decide concerning them whether they are fit
to take flight to other men also. But if they are not,
then fling them away as though disowned by the
Muses, or plunge them in a river as bastards.
Certainly the Rhine does not mislead the Celts, 2
for it sinks deep in its eddies their bastard infants,
like a fitting avenger of an adulterous bed ; but all
those that it recognises to be of pure descent it
supports on the surface of the water and gives them
back to the arms of the trembling mother, thus
rewarding her with the safety of her child as in-
corruptible evidence that her marriage is pure and
without reproach.

60

To Eugenius 3 the Philosopher

We are told that Daedalus dared to do violence
to nature by his art, and moulded wings of wax
for Icarus. But for my part, though I applaud him

explorat gurgite Rhenus ; Galen 6. 51 Kiihn, says that the
ordeal was to strengthen their bodies as well as to test their
legitimacy ; cf. Voltaire, Essai sur les mceurs 14(5.

3 A philosopher named Eugenius was the father of the
sophist and philosopher Themistius, an older contemporary
of Julian, but this letter with its familiar tone cannot have
been addressed to a man of advanced age. Schwar/., Cnmoflt
and Geffcken reject it on the ground of its sophistic manner-
isms, but see Introduction.

p 2

THE LETTERS OF JULIAN

eiraivoy, rr)? yvd)fir)<; ovtc dyafiar fiovos yap Kiipw
\vai,/jL(p tov Trai,Bo<; virkfieive tt)v acoTrjpiav 7Tiar6v-
crai. el Be fJLoi Qefii? r)v Kara tov T7JLOV iicelvov
fieXoiroiov T7]v rciiv opviOcov dWd^aaOat, (frvaip,

OVfC CiV BlllTOV 7T/309 "OXvflTTOV OvBe. VTTep fiefl^rew 9

C epwTiKTjs, a)OC eh avrovs av tcov v/neTepcov opcov
tov? irpoiroBa^ eirTY]v, Xva ae to fiekrjfia tov/jlov,
<W9 cf)7jo-LV 7) ^Ecnrcpa), TrepnrTV^o&fiai. eirel Be fie
dvOpcoirivov <j(t)p,aTo<; Beafiw KaTaKkeiaaaa 7) cjyv-
079 ovk e6e\ei 777)09 to fierewpov cnfkwo-ai, tcov
\6ycov oh e%<w ere irrepoh fieTepxop<ai, teal ypdcpco,

/COLL GVVeifJLL TOV BvVCLTOV TpOTTOV. TTCLVTCO^ 7T0V Kol
"O/jLTJPOS CLVTOVS OVK ClWoV TOV %dpLV fj TOVTOV

TTTepoevTas ovofid^ei, Blotl Bvvclvtcli iravTa^ov
D 4>oltoIv ) coairep ol tclxvtcltol tcov opvlOcov fj av
edeXcoaiv clttovtcs. ypdcfre Be kcl\ auT09, co 0t\o9*
lcttj yap Brjirov gov tcov Xoycov, el fir) koX fiei'^cov,
virdpxei 7TTep6)crf9, f] tou9 eTaipovs fi€Taf3f}vai 1
Bvvaaac tcai TtavTayodev &>9 irapcov evcppaiveiv.

61

ScoiraTpcp 2
"Egti T£9 fjBovrj? depopfir) irXeicov, otclv ifjrj 6Y
avBpbs ol/ceiov 7-01)9 cpiXov? Trpoacpcovelv ov yap

1 iAtTa&7)vai Ambrosianus L73 ; neraOew Wyttenbach, Hert-
lein ; neTaOelvcu Vossianus.

2 Hertlein 67. 2w<rnrdTpcp Hertlein, but prefers ^.wiraTpcp
Fabiicius. See Introduction, under Sopater.

1 A nacreon fray. 22, Bergk 'Avavero/xai 8^ irpbs "OXv^irov
iTTtpvyeaat Kovfcus Sia rb^'Epar*. 2 Frag. 126, Bergk.

212

TO SOPATER

for his art, I cannot admire his judgement. For
he is the only man who ever had the courage to
entrust the safety of his son to soluble wax. But if
it were granted me, in the words of the famous lyric
poet of Teos, 1 to change my nature to a bird's, I
should certainly not " fly to Olympus for Love,"
— no, not even to lodge a complaint against him —
but I should fly to the very foothills of your moun-
tains to embrace "thee, my darling," as Sappho 2
says. But since nature has confined me in the prison
of a human body 3 and refuses to lighten and raise me
aloft, I approach you with such wings as I possess, 4
the wings of words, and I write to you, and am with
you in such fashion as I can. f Surelv for this reason
and this only Homer calls words "winded." that
t hey are able to go to and fro "» fvory diffiflfimi
dart ing where thev will, iitcp t\ye swiftest of birds. ^
But' do you for your part write to me too, my iriend^
For you possess an equal if not a larger share of the
plumage of words, with which you are able to travel
to your friends and from wherever you may be, just
as though you were present, to cheer them.

61

To Sopater 5

It is an occasion to rejoice the more when one
has the chance to address friends through an
intimate friend. For then it ts not only by what

3 A Platonic commonplace ; of. Julian, Oration 6. 19Sn ;
7. 206b. * Cf. Letter 76. 449d, p. 244, note.

5 This letter is rejected by Sohwarz, (Jumont and (Jeflcken ;
Sohwans on the slender evidence of style classes it with the
apocryphal letters to Iamblichus ; Cumont also places it in
that series, and thinks that this Sopater is the friend of
the elder Iamblichus executed by Constantine.

213

THE LETTERS OF JULIAN

/JLOVOV oU ypd<f)€lS TO T/)9 (T6CLVT0V ^fX% IvSakfld

to£? evrvy^dvovai ^vvapfioTTrj. &rj /cal clvtos
ttolo). tov yap rpo(f)ea toov epuavTOV 7rcd8cDV Avri-
oyov a>? vjjlcis e '/are fin cov, car poo prji ov ae tcara-
Xnrelv ov/c rjveo-%6/jL7]V' ware, el tl t&v /ca0 r)/jias
iroOels, e^oi? av 01/ceioTepov irap avrov yvwvai.
el 8e tl /cat aol fxeXev tojv acov epacrrcov, ft)? eycoye
OTi fieXei iriareva), Seigeis eco? 1 av e^fj ypdcpew
/jLTjSafAcos eXke'nrcDv.

62

TLv/cXeiSrj (j)L\oo-6(f)(p 2

Uore yap rjfxoiv cnreXei<$>6 r)$ , Xva ical ypd$w\iev,
7) TTore ov)£i rocs t>}? yjru^rj^ 6(p>0a\fioL<; ft>? ixapov-
ra ae Oecopov/xev ; oi ye ov fxovov del o~ol avvelvai
/cal o-vvopaXelv So/cov/iev, dWa ical tcov ye vvv
irpoarjKovjwv ft)? vtto irapovaia rfj err) rd el/cora
Kr)<$6/jie0a. el Se /cal ypdfyeaOal aoi Trap* rj/xwv cas
dirovn OeXeis, opa /xev oVft)? firj avrbs to So/celv
rj/jLwv direlvai fiaXXov avra> tw ypd(f>eiv eOeXetv
e/c(f)7]vr}<;' ttXtjv dXX' el ye o~oi <f)iXov ean, /cab irpo<$
touto e/coues vTra/covo/iev. TrdvTcos ye, to toO

1 ews Hertlein suggests ; MSS., Hertlein eV oTs.

2 Hertlein 73.

1 No forger would have referred to children of Julian's
body ; but the phrase may refer to his writings. Libanius,
JUpitapJtius, says of .Julian's letters ireudas tovtovs adavdrovs
KaTa\(\oirrev. See also To Iambi iehu8 t p. 255.

1 Libanius often mentions a certain Eucleides, a native of
Constantinople, to whom this letter may be addressed ; the

214

TO EUCLE1DES THE PHILOSOPHER

you write that you unite the image of your own soul
with your readers. And this is what I myself am
doing. For when I despatched the custodian of my
children, 1 Antiochus, to you, I could not bear to
leave you without a word of greeting. So that if
you want to have news of me, you can have from
him information of a more intimate sort. And if
you care at all for your admirers, as I believe you
do care, you will prove it by never missing an
opportunity while you are able to write.

62

To Eucleides the Philosopher 2

Nay, when did you ever leave me, so that I need
to write, or when do I not behold you with the eyes
of the soul jis though you were here with me ? For
not only do I seem to be with you continually and
to converse with you, but I pay attention to my
duties now just as zealously as when you were here
to guide me. But if you do wish me to write to you,
just as though you were not here, then take care
that you do not yourself create the impression of
not being with me all the more by your very wish
that I should write. However, if you do really find
pleasure in it I am willing to obey you in this also.
At any rate, by your request, you will, as the proverb

reference to public affairs ma}' imply that Julian was already
Emperor, but it cannot be dated with certainty. Schwarz
rejects the letter on stylistic grounds, and Cuniont for the same
reason attributed it to the sophist Julian of Caesarea, for
whom see Introduction under lumbliehus ; but, though it is
conventional and sophistic, there is nothing in it that the
Emperor Julian might not have written.

21^

THE LETTERS OF JULIAN

Xoyov, OeovTa rfj irapa/ceXevaei tov 'ittttov els
ireBiov afe*?. dye ovv oVo)? dvTiBcocreis 1 tcl iaa, /cal
7T/30? rrjv avTL/c\i]<riv ev rfj twv dfioi/3aicov awe-
%eia H'V fcaTOfcvrjcrei*;. 2 kclitol eycoye et? ttjv virep
tov koivov aoi yivo}xkvy}v (TTrovSrjv ov/c edeXco
Bio^Xelv, aU' oaw 3 ae (pvXdrro) 4 rfj Qr\pa tcov
/caXcov, ov /jlovov ov/c dBacelv, dXXd /cal ^vfiirav
ojxov to 'EXXtjvl/cov (b(f)eXeLV dv Bo/coltjv, coairep
a/cvXa/ca yevvalov, do^XijTOV d(pi€L<$ ea^oXa/cevac
ae tch? irepl toi>? \6yov<; t^veaiv oXo/cXijpco tw
XrjficiTL' el Be crot ToaovTOV Ta%o? irepieaTiv, &>?
IxrjTe Toov cfrlXwv dfieXelv firJT i/ceivois evBelv, Wi
Xprjaai Trap 5 dfMpco tu> Bpojxw.

63

r E/cr)/3oXi<p 6

HivBdpw ixev dpyvpeas elvai Bo/ce? tcl? Movaas,
387 olovel to e/cBrfXov avTwv /cal Trepifyaves ttjs Te^vrj^
e? to t^? vXtjs XapurpoTepov direiKa^ovTi' r '0//,?7/90?
Be 6 aocfrbs tov tc dpyvpov alyXtfevTa Xeyet /cal to
vBcop dpyvpeov ovofid^ei, /caOdirsp ?)Xiov /caOapals
d/CTcacv avT(p tw tt}? el/covos (jyaiBpw \iap\xapva-
aov 2a7r^)cb 8* r) /caXrj ttjv aeXrjvr)v dpyvpeav
cf)7jal /cal Bid tovto twv dXXwv daTepwv diro/cpv-
TTTeiv tt]v o^jnv. ovtco /cal deols tov dpyvpov

1 avTthwaeis Cobet ; avTiSiSws Hertlein, MSS.

3 KaTOKV7]<reis Cobet ; KaToicvfjo-ys Hertlein, MSS.
8 '6\op X.

4 Hertlein suggests a\\a t£ ere (pv^drrav.
6 Hertlein suggests irp6s.

" Hertlein 19,

216

TO HECEBOLIUS

says, lead a galloping horse into the plain. Come
then, see that you return like for like, and in answer
to my counter-summons do not grow weary of the
unbroken series of letters exchanged between us.
And yet I have no wish to hinder the zeal that
you display on behalf of the public welfare, never-
theless, in proportion as I keep you free for the
pursuit of noble studies, I shall be thought, far from
injuring it, to benefit the whole body of Hellenes
at once, that is to say, if I leave you like a young
and well-bred dog without interference, free to give
all your time to tracking down, with a mind wholly
free from all else, the art of writing discourses ; but
if you possess such swiftness that you need neither
neglect your friends nor slacken in those other
pursuits, come, take both courses and run at full
speed !

63

To Hecebolius 1

Pindar 2 thinks that the Muses are "silvery,"
and it is as though he likened the clearness and
splendour of their art to the substance that shines
most brilliantly. And the wise Homer 3 calls silver
" shining," and gives to water the epithet u silvery "
because it gleams with the very brightness of the
reflected image of the sun, as though under its
direct rays. And Sappho 4 the fair says that the
moon is "silvery," and that because of this it dims
the radiance of the other stars. Similarly one might

1 See Introduction, under Hecebolius.

2 Frag. 272, Bergk. ; cf. Pythian 9. 05, Isthmian 2. 13.

3 These epithets for silver and water are not in our
Homer.

4 Frag. 3, Bergk. ; cf. Julian, Ovation 3. 109c, note, Wright

217

THE LETTERS OF JULIAN

fiaWov rj top y^pVGOv el/cdaeiev dv 77? irpeireiv
B avOpaoirois ye purjv oti 7r/?o? ttiv \peiav earlv 6
apyvpos tov xpvaov TipucoTepos /cal avveart pdX-
Xov avroi<;, ov% coanrep 6 xpvabs vtto yrjs /cpvirro-
fievos rj (j)€uycov avrwp rrjv oyfriv, dX\d /cal 6cj)0r)-
vai /ca\b<$ ical ev BiairrfpLaTi /cpeiTrcov, ov/c e/io?
iBios, dXXa Trakaiwv dvBpcov 6 \6yos eariv. el
C he aot tov irepLcpOevros vtto aov y^pvaov vopuia-
pLaTos eh to Xaov tt}? ti/jlt)? erepov dpyvpeov dvrt-
SiSofiep, fit) fcpivr)*; r/TTO) rrjv \dpiv, pur/Be coairep
T(j> T\avK(p 7rp6? to eXarrov olrjOfjs elvai rrjv dvri-
Boatv, eirel pur/Be 6 AiopLrjSr)? tcroj? dpyvpd %pvaoov
dvreBfo/cev dv, 1 are Si; TroXXcp rcov erepcov ovra
Xpyo-ipudiTepa /cal Ta? al^pid^ olovel 2 p,oXi(3Bov
Bi/ciiv eKTpeireiv elBora. ravrd aoi irpoairai'C ) o-
fjiev, a<£' &V auTO? ypdtyets to evBoaipuov eh ae t%
D irapprjaias \ap,/3dvovre<;. av Be el ra> ovri %pvaov
Ti/UGorepa r)p,iv Bcopa eOeXeis e kit e pure iv, ypdcfre,
/cal pur) Xrjye avve)(w<; rovro Trpdrrcov epiol yap
/cal ypdfjbfjLa irapd aov pa/cpbv orov irep dv elirrj t/<?
dyaOov /cdXXiov elvai /cplverai.

64
Aov/ciavS) oofyiarf) 3
404 Kal ypd(f>(0 /cal dvTirvyelv di^ido tgov tacov. el

1 h.v Cobet add?.

2 olov*\ Hercher deletes, Hertlein brackets, but the con-
struction olovei-diKriv occurs in letters not certainly Julian's ;
of. 893c, p. 274, 440d, p. 222. 3 Hertlein 32.

1 For this Julianic commonplace cf. Oration 6. 197b, note.

2 A sophistic commonplace; cf. Vol. 2, Letter to Themisiius
280a, note. He exchanged bronze armour for golden; Iliad
6. 23U.

218

TO LUCIAN THK SOPHIST

imagine silver to be more appropriate to the gods
than gold ; but that to man, at any rate, silver
is more precious than gold and more familiar to
them because it is not, like gold, hidden under the
earth and does not avoid their eyes, but is both beau-
tiful to the eye and more serviceable in daily life, —
this, I say, is not my own theory 1 but was held by
men of old. If, therefore, in return for the gold coin
sent by you I give you a piece of silver of equal
value, think not that the favour is less and do not
imagine that, as with Glaucus, 2 the exchange is to
your disadvantage ; for perhaps not even Diomede
would have exchanged silver armour for golden,
seeing that the former is far more serviceable than
the latter, and like lead well fitted to turn the points
of spears. 3 All this I am saying in jest, and I take
the cue 4 for my freedom of speech to you from what
you write yourself. But if you really wish to send
me gifts more precious than gold, write, and keep
on writing regularly. For even a short letter from
you I hold to be more precious than any other
blessing that one could name.

64

To Lucian the Sophist 5

Not only do I write to you but I demand to
receive payment in kind. And if I treat you ill by

3 Iliad 11. 237 apyvpcp ai'TOfiivn], /j.6\i0os &s, irpdireT* at'xM^-

4 Literally "keynote" ; cf. To Iamblichus 421a, p. 2

5 A merely sophistic letter of compliment such as this
is a conventional "type" of the sort recommended in the
contemporary handbooks on epistolary style. Oesner thinks
it was addressed to the Lucian who wrote the dialogue
rhilopatris, preserved with the works of his illustrious
namesake, but there is no evidence of this.

gig

THE LETTERS OF JULIAN

Be dBi/cdj avvexu)? eTTLareWcov, dvjaBiKr)Qr)vai Beo-
fiai ra ofioia iradoov.

65

^EXtTlBlM $>CkO<TQ(f)(p 1

442 "Ecrrt /cal fii/cpov ypd/ifiaros rjBovr) fiei^cov, orav
I) r) tov ypdcfrovTos evvoia fir) rfj t% eiuaToXris afii-

/cporrjTL fidXXov rj tw t% ^f%% fieyeOei /neTpfjrar
el Be Br) /cal vvv ftpayea* tc\ t% irpoaprjaecds v(f
rjficov yeyevrjTai, firjB' ovtco 2 tov eV avrols ttoQov
Te/c/j,r]pi.a)crr], d\\' elBcos, i<p baov o Trap* r)fioyv
epws eirl aol rerarai, rfj fiev tov ypdfi/iaTO<z /3pa-
yv7r\Ti avyyvcofirjv vejie, tols to~oi<; Be r)fid<i dfiei-
fteadai fir) tcaToicvei. irdv yap 6 tl dv BcBws, /cdv

443 fiLtcpbv y, iravTOS dyaOov yvcopicrfia Trap r)filv
aco^ei.

6G

Tecopylo) KaOoXi/ca) 3

440 'H fiev rjya) #eo? eajoa Kara ae fcal XdXos, el Be

B fiovXei, teal Uavl av^vyov ov yap Biolaofiai. icdv

yap eOeXrj fie BiBdo~/ceiv ?) cfrvaris ort, earlv r/yco

(j)(i)vf}<; e? aepo? ttXtj^lv avTiTviros r/yr) 7r/)o? tov/i-

1 Hertlein 57.

2 fib rot/rep Hertlein suggests.

3 Hertlein 54.

1 We know from Libanius, Letter 758 Foerster, To Julian,
that towards the end of 362 Elpidius was at Antioch and in
Julian's confidence. This letter is purely formal and may
have been written then, or earlier. There are several letters
extant from Libanius to Elpidius. Cumont ascribed this
letter to Julian of Caesarea.

220

TO GEORGE, A REVENUE OFFICIAL

writing continually, then I beg you to illtreat me in
return and make me suffer in the same way.

65

To Elpidius, a Philosopher 1

Even a short letter gives more pleasure when the
writer's affection can be measured by the greatness
of his soul rather than by the meagre proportions
of what he writes. So that if I now address you
briefly, do not even so conclude that the accompany-
ing affection is equally slight, but since you know
the full extent of my love for you, forgive the brevity
of my letter and do not hesitate to answer me in
one equally short. For whatever you send me, how-
ever trifling, keeps alive in my mind a remembrance
of all that is good.

66

To George, a Revenue Official 2

Well, let us grant that Echo is a goddess, as
you say she is, and a chatterbox, and, if you like,
the wife of Pan 3 also ; for I shall not object. And
even though nature would fain inform me that Echo
is only the sound of the voice answering back when
the air is struck, and bent back upon that which is

2 Otherwise unknown. The title Catholicus (cf. our
"General") was used of officials in charge of the collection
of tribute, especially in Africa ; it is equivalent to •procurator
fisci. George was probably a sophist. This and the following
letter are rejected by Schwarz, Cumont and GefFcken, because
of their sophistic mannerisms.

3 Moschus, Idyl 6.

221

THE LETTERS OF JULIAN

iraXiv ti)? d/cor}$ avTava/cXco/ievi], o/jlcos, iraXaiwv
dv&pcov 6tl Kal vecov ovk eXaTTOV r) tS) au> ireiOb-

C puevos Xoyat, Oebv elvai rrjv ?}%&> $vaco7rovp,ai. tl
yovv av elrj tovto Trpbs ?}/xa?, el iroXXrp tw per pa)
toZ? 77730? ae (J)lXlkoIs T))V ?;%&> vLKa)p,ev ; 1) pev
yap ov 7rpo? airavra, tl av afcovay, paXXov rj 1
7T/30? ra eaxara 7-779 (jxovrjs avricpO eyy erai, icaOd-
Trep epco/jbevr} cpeLocoXb? a/cpois dvTMpLXovaa tov
ipaarrjv roU ^eiXeaiv r)pels he ical twv 777)09 ae
Kardp^o/Jiev r)heo)s i Kal avOts eh rrjv irapa aov

D TrpofcXrjaiv oiovel 2 acpalpas Slktjv to I'aov dvTLirepL-
irofxev. ware ovk av cfyOdvois avrbs evo)£o<; cov ot?
ypd(pei<;, /cal aavTov, a0' &v irXeov Xapftdvcov eXd-
yiGTOv dvTLOihws, ov-% r)pds, ev oU eV apLCpco irXeo-
veKielv airevhopiev, e? to oplolov tt}? elrcovo? ey/cpi-
vcov ttXt/v av re Law tu> puerpcp 8tS&)? wirep av
XafBjis, av re firj, r)puv 6 tl av e^fj irapa aov
411 Xaftelv r)hi/ Kal 77730? to oXov dp/ceiv iriaTeveTai.

67
Tecopyla) KadoXi/ctp 3

*H\0€?, Ti]Xefiax€, (frrjal to eiros' iyco Be ae Kal
elhov 778/7 tols ypapufiaai, Kal Tt/s Upas aov ^frvx^i

1 8e Hertlein suggests, but cf. Letter 71, p. 234.

2 See note to Letter 63, 387c.

3 Hertlein 8. Following Vossianus he omits Ka9o\iicy,
which is preserved in Ambrosiavus L 73.

1 K<.r this conventional phrase, often used by Julian, cf.
To Heeeboliw, p. 219, and To Sarapion, pp. 271, 277.

222

TO GEORGE, A REVENUE OFFICIAL

opposite the ear that hears it, nevertheless, since
I put my faith in the account given by men both
ancient and modern, 1 and in your own account no
less, I am abashed into admitting that Echo is a
goddess. 2 What, in any case, would that matter to
me, if only, in my expressions of friendship towards
you, I excel Echo in a considerable degree ? For she
does not reply to all the sounds that she hears, but
rather to the last syllables uttered by the voice,
like a grudging sweetheart who returns her lover's
kisses with the merest touch of her lips. I, on the
other hand, in my correspondence with you, lead off
sweetly, and then again, in reply to your challenge,
I return you like for like as though I threw back a
ball. Therefore you cannot be too quick in recog-
nising that your letters put you in default, and that
it is yourself, since you receive more and give back
very little, whom you consign to the similitude of
the figure, and not me, since I am eager to score off
you in both ways. 3 However, whether you give in
just the same degree as you receive, or not, whatever
I am permitted to receive from you is a boon, and is
credited as sufficient to balance the whole. 4

67

To George, a Revenue Official 5

" Thou hast come, Telemachus ! " 6 as the verse
says, but in your letters I have already seen you and

2 George had evidently used the figure of Echo, and
accused Julian of imitating her.

3 i. e. both in sending and receiving letters.

4 Perhaps the last two sentences are a playful allusion to
George's profession as a financier.

6 Geflcken and Cuniont reject this letter.
6 Odyssey 16. 23.

223

THE LETTERS OF JULIAN

377 ttjv elicova KaOdirep bXiyrj a^paylSt, fieydXov ya-
pa/crr)po<; tvttov av€p,a£dfi7]v. eo~ri yap ev oXuya)
7roWd Beiy6r)vai' eirel real <£>eiBia<; 6 aocpbs ov/c

€K T>}? 'OXvpLTTiacTL flOVOV Tj 'A0J]V7](TIV el/COVO?

iyvcDpL^ero, aXX' fjBei /cat fii/cpca yXv/ajnari fieyd-
\^q Te%vri<; epyov eyicXelaai, olov Br) rbv rerriyd

B (fraaiv avrou teal rrjv fxeXnrav, el Be ftovXet, /cal
Tijv fjivlav elvar odv 6/cckttov, el teal rfj (f)vo-et, tce-
ydX/ccoTai, rfj reyyr) y e-yjrvycorai. dXX* ev e/cei-
vois fiev IVco? avT(p ko\ i) a/jLLfcp6rr)<; t6)v ^wcov eh
rrjv Kara Xoyov reyvrjv to etVo? e^api^ero' o~v 6°
dXXa rbv d$> Ittttov drjpcovra AXe^avBpov, el
Botcel, GKoirei, ov to fierpov earl irav ovv%o$ ov
fiel^ov. ovrco o° e<£' etcdarov to OaOfia rr)<; Te^*»7?
tceyvrai, ware 6 fxev ' AXe^avBpos i]Br) to Orjpiov

C (3dXXei /cal top 6earr)v (froftel, 6V oXov Bvawnoiv
tov o-yrjiJbaTO^, 6 Be i7nro$, ev d/cpa tmv nroBSiv rfj
ftdaei rr)v ardaiv cfrevycov, ev rfj t?}? evepyela<i
icXoTrfi rfj Teyyrj Kcvetrar b Brj /cal avTOS tj/mv, o>
yevvale, Troiel<$. toenrep yap ev c Ep//,oO Xoylov
GraBiois oY bXov TToXXd/cis tov Bpofiov o-recfiavG)-
6 el$ rjBr), Be* &v ev 0X17049 ypd<f)ei<; rr)<; aperr)? to
aicpov e/Jb^aivets, teal tg> ovti tov 'OBvcraea rbv

D Ofirjpov £r)Xo2<z, 09 ical \xovov elircov oo~ti<$ r)v tfpfcei

1 The ascription to Pheidias the sculptor of works in the
'microtechnique' described here, is sometimes due to the
confusion, in the Roman period, of the fifth century Pheidias
with a gem-cutter of the same name who lived in the third
century B.C. In the Jahrbuch d.k.d. Arch. Institute, 1889,
p. 210, Furtwiingler, who does not quote this letter, re-

Eroduces a gem from the British Museum collection signed
y this later Pheidias ; it is an Alexander on foot. The
anachronism here makes the letter suspect.

224

TO GEORGE, A REVENUE OFFICIAL

the image of your noble soul, and have received the
impression thereof as of an imposing device on a
small seal. For it is possible for much to be re-
vealed in little. Nay even Pheidias the wise artist
not only became famous for his statue at Olympia or
at Athens, but he knew also how to confine a work
of great art within the limits of a small piece of
sculpture ; for instance, they say that his grasshopper
and bee, and, if you please, his fly also, were of this
sort ; for every one of these, though naturally com-
posed of bronze, through his artistic skill became a
living thing. In those works, however, the very
smallness of the living models perhaps contributed
the appearance of reality to his skilful art ; and do
you, please, look at his Alexander 1 hunting on horse-
back, for its whole measurement is no larger than
a fingernail. 2 Yet the marvellous skill of the work-
manship is so lavished on every detail that Alexander
at one and the same time strikes his quarry and
intimidates the spectator, scaring him by his whole
bearing, while the horse, reared on the very tips of
his hoofs, is about to take a step and leave the
pedestal, and by creating the illusion of vigorous
action is endowed with movement by the artist's
skill. This is exactly the effect that you have on me,
my excellent friend. For after having been crowned
often, already, as victor over the whole course, so to
speak, in the lists of Hermes, the God of Eloquence,
you now display the highest pitch of excellence in a
few written words. And in very truth you imitate
Homer's Odysseus, 3 who, by merely saying who he

2 Sec Vol. 1, Oration 3, 112a for a reference to this kind of
carving.

3 Odyssey 9. 19.

225

VOL. III. O

THE LETTERS OF JULIAN

tol>? <£>alafca<; e/C7r\f)tjai. el Se ti /cal Trap' rj/icov
tov Kara o~e <pi\L/cov kclttvov heei, 1 $6bvos ov8ei,s.
irdvTcos ttov teal irapa ro)V tjttovwv elvai ti XP 7 }'
arbv 6 fids tov "kiovra ev tw fivOw acoaas dp/covv-
to>9 heiKwaiv.

68

Aoo~i0i(o 2

MiKpov pbOL eirrfkOe Satcpvaai' kclltol ye e\p^W
405 evcfrrjiielv Tovvofia to abv <f>0ey%dp,evov dvefivrjadrjv
yap tov yevvaiov /cal irdvTa Oavpacnov iraTpos
7]fjuo)v? bv el fiev fyXooo-eis, avTOS Te evSalpcov ear],
koX t& /3lo) Scoaeis, coairep eicelvos, ecj>' otco (f>t\o-
TifJLi)o~eTar paOvpLrjaas Be XvirrjaeLS epue, aavTW he
6t€ fir/Sev o(pe\os p,ep,y$rr}.

69

e I/JL€pl(p 4

412 Ovtc aSaKpVTL gov ttjv eino-To\r)v dveyvcov, r)v
eirl to> tt)<; avvoifcovar)? 6avaT(£> Treiroirjaai, tov
tt&Oovs tt]v virepftoXyv dyyeiXas. Trpbs yap tw

1 5er7, Paririncu 29G4, Heyler, cf. Letter 6, 403b.

2 Hertlein 83. 3 v/jlwv Reiske.

4 Hertlein 37. Varsaviensis, Y, 'l/j^pl? Cumont accepts ;
Jltirocciamts'I/xeplcf} eirdpxv Alyvirrov iirl rr) yvvatnl according to
Hertlein, 'H/j-epiy k.t.X. Cumont. Parisiaus, Hertlein 'Afiepicf.

1 George had perhaps in his letter referred to the longing
of Odysseus to see even the smoke of his native land, and
had compared his friend's letters to that smoke.
226

TO HIMERIUS

was, was able to dazzle the Phaeacians. But if even
from me you require some of what you call " friendly
smoke/' l I shall not begrudge it. Surely the mouse
who saved the lion in the fable 2 is proof enough
that something useful may come even from one's
inferiors.

68

To Dositheus 3

I am almost in tears — and yet the very utterance of
your name ought to have been an auspicious sound,
— for I recall to mind our noble and wholly admirable
father. 4 If you make it your aim to imitate him,
not only will you yourself be happy but also you will
give to human life, as he did, an example of which it
will be proud. But if you are indolent you will
grieve me, and you will blame yourself when blaming
will not avail.

69

To Himerius 5

I could not read without tears the letter which
you wrote after your wife's death, in which you told
me of your surpassing grief. For not only does the

2 Babrius, Fable 107 ; Aesop, Fable 2a6.

3 Otherwise unknown.

4 If the MS. reading is retained, Julian must be referring
to someone who had taught them both. This was a regular
usage and the teacher of one's own teacher could be referred
to as "grandfather."

5 Of Hertlein's " Amerius" we know nothing. See Intro-
duction, under Himerius.

227

THE LETTERS OF JULIAN

koI /caO' eauTO Xvirris to ^v/jiftav a^iov elvai,
yuvaixa veav Kal crco(f)pova Kal dvfiijpr] tw yyj-
fiavTi, irpbs Be Kal TratBcov iepcov x /Jbrjripa, irpb

13 wpas avapiracrOrivcu KaOdirep BciBa XafxirpodS tj/jl-
fjbevrjv, elra ev oXiyq) KaTa(3aXovo~av tt)v (pXoya,
€Tt Kal to ra tov irdOovs els <re Telveiv ov^ rjrrov
fxoL BoKel Xvrrripbv elvai. r\Kio~Ta yap Br) ttuvtcov
d^tos rjv 6 KaXbs ^plv 'Jfiepios 2 aXyeivov tlvos els
irelpav eXOelv, dvr)p Kal Xoya) ^pifarhs koX rjficv
els ra {jLaXiara tcov (piXrov 6 iroOeivoTaTos. ov

C firjv aXX* el fiev erepos r)V, w ypdcpeiv irepl tovtcov
e)(pr)v, irdvTws dv eBei /jlol irXeiovwv eh tovto
Xoycov, to re av/ji/3av &J9 dvQpdnnvov Kal to cfrepeiv
&)<? dvayKalov Kal to p.r)Bev. Ik tov fiaXXov aXyelv
€)(eiv irXeov, Kal irdvTa oora eBoKei 777)09 tt)v tov
nrddovs Trapa/jLvOlav dpfioTTeiv ws dyvoovvTa BiBd-
gkovti. eirel Be alo~xP 0V rjyovpLai irpbs dvBpa Kal
tovs aXXovs vovOeTelv elBoTa iroielo-Qai Xoyovs,
ols ^pr) tovs fir) elBoTas aco(f>pov€LV iraiBeveiv, (f>epe

D aot tcl aXXa irapels dvBpbs etV e'lirw aotyov jivOov
e}',T€ Si) Xoyov dXrjOfj, aol fiev laws ov ^evov, tocs
irXeioai Be, &>9 etVo9, dyvwaTOV, w Brj Kal fiovw XPV~
adfievos wairep (f>apfiaKW vrrirevOel Xvaiv av evpois
tov 7rd0ovs ovk eXaTTW ttjs kvXikos, rjv t) AaKacva
tu> TifXefid-^w irpbs to taov ti)s %/oem9 ope^ai iri-

1 veapwv Thomas suggests, but lepbs is Julianic in the sense
of " precious." 2 'Apepios, Par isinus 2755.

228

TO HIMBRIUS

event in itself call for sorrow, when s young and
virtuous- wife, the joy of her husband's heart, 1 and
moreover the mother of precious children, is prema-
turely snatched away like a torch that has been
kindled and shines brightly, and in a little while its
flame dies down, but over and above this, the fact
that it is you to whom this sorrow has come seems to
me to make it still more grievous. For least of all
men did our good Himerius deserve to experience
any affliction, excellent orator that he is, and of all
my friends the best beloved. Moreover, if it were
any other man to whom I had to write about this,
I should certainly have had to use more words in
dealing with it ; for instance, I should have said that
such an event is the common lot, that we must needs
submit, that nothing is gained by excessive grief, and
I should have uttered all the other commonplaces
considered appropriate for the alleviation of suffering,
that is if I were exhorting one who did not know them.
But since I think it unbecoming to offer to a man
who well knows how to instruct others the sort of
argument by which one must school those who are
too ignorant for self-control, see now, I will forbear
all such phrases ; but I will relate to you a fable, or
it may be a true story, of a certain wise man, which
perhaps is not new to you, though it is probably
unfamiliar to most people ; and if you will use this
and this alone, as though it were a drug to relieve
pain, you will find release from your sorrow, as surely as
from that cup which the Spartan woman 2 is believed
to have offered to Telemachus when his need was as

1 An echo of Iliad 9. 330 aXoxov Ov/xapea.

2 Helen, Odyssey 4. 220, a rhetorical commonplace ; cf.
Vol. 2, Oration 8. 240b, p. 107, note.

229

THE LETTERS OF JULIAN

413 areveraL. (paal yap A^fioKptTov tov 'Afthr/pLTrjv,
iireLSr} AapeUo yvvai/cbs fcaXrjS dXyovvTi QdvaTOV
ovk elxev 6 tl av elircov eh nrapapuvOiav dpKecreiev,
virocrykcrQai ol rtjv direXOovaav eh <£w? dvd^eiv,
rjv eOeXrjar) tcov eh tt)v y^peiav rjKovTcov viroaTiivaL
rr]v yppriyiav. KeXevaavTOs 8' iiceivov firjhevbs
(peuaaadai, o tl 8' av e^rj XaftbvTa Tr)v virbo-ye <Jlv
B epurehtdaaL, /mi/cpov iirKryovra y^pbvov elirelv, otl
ra [xev aXXa avT& 77790? Trjv tov epyov Trpat;LV
avfiTTOpicrdeiri, pbovov he evbs irpoaheoLTO, b hr)
aurbv fiev ovk eyeiv 07r&>? av Xdftot, Aapelov he
&)? (BaatXea b'Xr)$ r^? 'Atrta? ov %a\e7rco? av lacos
evpelv. epofievov 8° e/ceuvov, tl av eh] roaovrov b
fiovw j3acri\e2 yv(oaOi)vaL ovyywpeliai, viroXa-
fibvra <paal tov ArjpoKpLTOV elirelv, el rpiwv direv-
OrjTdov ovofiara ra> rdcJHti rrjs yvvaiicbs eiriypd-
C yjretev, ev6v<; avTr)v dva^Lwaeo^Qai tw t/}? TeXeTr)<;
v6fi(£> hvawrrovfievTiv. dirop/iaavTOs he tov Aapeiov
/cal firjheva apa hvvrjOevros evpelv 6r<p fir) tcai
iraOelv Xvirrjpov tl avv>]v€)(0tr, yeXdaavra avvi)-

#ft>? TOV Arj/JLOKpiTOV €L7T€LV " Tl OVV, to TTUVTWV

dTOTTGOTaie, privet? dvehrjv &)? jjlovos dXyeivfo to-

covtw avfiirXaKeh, 6 firjhe eva tcov irdnroTe yeyo-

I) votcov afioipov ol/ceuov irdOovs e^cov ebpelv." dXXa

TavTa fiev dicoveiv ehei Aapelov, avhpa fidpftapov

1 The Atomistic philosopher, cf. Diels, Die Fragmente dcr
Vorsokralihcr 2. Hi. 41. This is a traditional anecdote, told
of Herodes Atticus and Demonax by Lucian, Demonax -~\
and only here of Darius and Democritus.

230

TO HIMERIUS

great as your own. Now the story is that when
Darius was in great grief for the death of a beauti-
ful wife, Democritus * of Abdera could not by any
argument succeed in consoling him ; and so he
promised him that he would bring back the departed
to life, if Darius were willing to undertake to supply
him with everything necessary for the purpose. Darius
bade him spare no expense but take whatever he
needed and make good his promise. After waiting
a little, Democritus said that he was provided with
everything else for carrying out his task, but still
needed one thing only, which he himself did not
know how to obtain ; Darius, however, as King of all
Asia, would perhaps find it without difficulty. And
when the King asked him what it might be, this
great thing which it was possible for only a king to
know of, they say that Democritus in reply declared
that if he would inscribe on his wife's tomb the
names of three persons who had never mourned for
anyone, she would straightway come to life again,
since she could not disobey the authority of this
mystic rite. Then Darius was in a dilemma, and
could not find any man who had not had to bear
some great sorrow, whereupon Democritus burst out
laughing, 2 as was his wont, and said : " Why, then,
O most absurd of men, do you mourn without ceas-
ing, as though you were the only man who had ever
been involved in so great a grief, you who cannot
discover a single person of all who have ever lived
who was without his share of personal sorrow ? "
But though it was necessary to say these things to
Darius, a barbarian and a man of no education, the slave

2 Democritus was known as "the laughing Philosopher
<jf. Oration 6. 186c, Vol. 2, p. 20, Wright.

2 3 T

THE LETTERS OF JULIAN

Kai dTraiSevrov, e/cSorov r)Sovfj Kai Trader ae 8e,
avSpa" EXXrjva Kai iraiheiav dXr)6r) TrpeaftevovTa,
real irapa aavTov to clkos expijv £X eLV > ^ 7ret/ KCLi
aXXcos ala%vv7] ra> Xoyicrp,(p yevotr av, el per)
ravrov o~6evoi rfo xpovw.

70
Aioyevet x
Aioyevrjs 6 o~o9 vtb? ocpOels puoi puera rr)v e^oBov
rr)v ar)v Kai (prjaas wpylaQai ae ti irpos avrov,
olov av iraTiip irpos rralBa %aXe7r?;^€i6^, eBerjOr)
pueaov pe rebv 77756? avrbv KaraXXaywv irapa aol
yeveoQai. el puev ovv pierpia Kai 61a hvvaaOai
cfrepeiv rjpuaprev, el^ov tt} cfrvaei Kai to Trarrjp elvai
yvovs errdveXde 777)6? toj; rralBa rfj yvcopbrj' el
Be ti p,el£ov einaiKev rj olov 777)6? avyyvcoprjv
eXOelv, avrbs av elrj<$ BiKaiorepos Kpinjs, etre Bel
Kai tovto yevvalws eveyKovra viKr\o-ai rov 7raiBb<;
tt)v ftovXijv yvcopLTj KpeiTTOvi, etre Kai irXeiovos
Xpovov aa)(f)povio-pL(p rr)v eirl tw irraiadevTi fidaa-
vov Triareuaai.

71
Tprjyopia) rjyepiovi 2
*^ Vjpov Kat ypappia irapa gov p,iKpov apKei p,eya-
C Xrj<i fjSovtjs itpbfyaaw pLvqarevaai. Kai tolvvv,

1 Hertlein 7 a « Hertlein 28.

1 Diogenes is otherwise unknown. Schwarz places this
letter between January and June 302, when Julian was at
( "ustantinople. The tone seems to imply that he was already

232

TO COMMANDER GREGORY

both of pleasure and of grief, you, on the other hand,
are a Greek, and honour true learning, and you must
find your remedy from within; for surely it would
be a disgrace to the reasoning faculty if it had not
the same potency as time.

70

To Diogenes 1

Your son Diogenes, whom I saw after you went
away, told me that you had been much irritated with
him for some reason that would naturally make a
father feel vexed with his child, and he implored me
to act as mediator in a reconciliation between him
and yourself. Now, if he has committed some error
of a mild and not intolerable kind, do you yield to
nature, recognise that you are a father, and again
turn your thoughts to your child. But if his offence
is too serious to admit of immediate forgiveness, it is
right for you yourself rather than for me to decide
whether you ought to bear even that with a generous
spirit and overcome your son's purpose by wiser
thoughts, or to entrust the offender's probation to
a longer period of discipline.

71
To Commander Gregory 2

Even a short letter from you is enough to provide
me with grounds for feeling greatly pleased. Ac-
Emperor, but the note is purely conventional, a "t}'pe" of
the letter of intervention.

2 A Gregorius Dux was pretorian prefect in 336, accord-
ing to Codex Theodosianus 3. 1. 2, but this purely formal letter
of the t} T pe that survived in epistolary handhooks is probably
addressed to a younger man.

2 33

J*

THE LETTERS OF JULIAN

ol? eypayjra<; dyav rjaOels, avriBcSco/LiL Kal auTO?
tt]V larjv, ov ra> tcov eiucTToXtov jxr)Kei fidXXov rj
tw tt)? evvoias fieyeOei ra? tcov eraipcov <f>i\la<;
etcriveaOai Belv Kpivcov.

72

429 U\ovTcip)(cp x

UdvTcov fiev eve/cd /not, to aco/xa BiaKeiTai fie-
TpLtos, ov fx?]v dXXd Kal Ta t^? yvcopir]^ e%et /caXco?.
olfjicu 8' eyco tovtov irpooL/jUOV elvai /JL7]heV KpeiTTOV
iiTLGToXf) cplXcp irapd cpiXov Trepuropievr). tlvos
ovv iaTi to TTpooipuiov ; alTrjaecos, olfiai. Tt? Be
i) aLTr)ai<; ; eiucTToXcov d/jLOiftaicov, a? ecr] ye Kal
/cciTa Bidvoiav ofioXoyrjaai Tat? iptais, alaia irapa
aov TavTa irpbs y/jicis e^ayyeXXovcras .

73

^\a^LfliV(p 2

NaO? iireTa^a yeveaOai irepl ra? 'K.ey^pea^' to
pev ovv 6aa<; 6 tcov 'EXXrfvcov r)yovp.evo<; cppdaei,
to he oVa? ^ph TroielaOai ttjv eiripbeXeiav dtcove
Trap' i)pLcov' dBcopoBoK7]Tco<; Kal Ta^eo)?. oVa)? Be
fit) pLeTap-eXijaec aoi t/J9 TOiavrrjs virovpyuas,
avTO<; o~vv 6eoZ<$ eTTifieXijcrofiai.

1 II ortlein 48, Zt\vu>vi, To Zeno ; I follow Cumont in re-
jecting this title, which does not appear in any MS. and was
introduced by Heyler, who derived it from the Paris edition
1605. UKouTdpxv i s the title in the Papadopoulos (Chalce)
MS8. ' l'ap.-idopoulos 5*.

1 This may be the obscure Athenian philosopher, a con-
temporary of Julian j of. Marinas, Proclus 12,
2 34

TO MAXI MINUS

cordingly, since I was exceedingly pleased with what
you wrote to me, I in turn send you a letter of the
same length, because in my judgement the friendly
greetings of comrades ought to be rewarded not by
length of letter so much as by magnitude of goodwill.

72

To Plutarch l

In all respects my bodily health is fairly good, and
indeed my state of mind is no less satisfactory. I
fancy there can be no better prelude than this to a
letter sent from one friend to another. And to what
is this the prelude ? To a request, of course ! And
what is the request ? It is for letters in return, and
in their sentiments may they harmonise with my
own letters and bring me similar news from you, and
equally auspicious.

73

To Maximums 2

I have given orders that there shall be ships at
Cenchreae. 3 The number of these you will learn
from the governor of the Hellenes, 4 but as to how
you are to discharge your commission you may now
hear from me. It must be without bribery and with-
out delay. I will myself, with the help of the gods,
see that you do not repent of having done your duty
as I have indicated.

2 Nothing is known of Maximums or the circumstances ; if
the letter is genuine, as is probable, it may refer to Julian's
preparations for his march against Constantius in 301.

3 A coast town S.W. of the Isthmus of Corinth.

1 i.e. the proconsul of Achaia who resided at Corinth.

235

74

la/jif3\l,x<p 1
420 'Ei%pr}v fiev rjfJLas tw ypap/juarL ireiOopevovs t<£

^ Ae\<fiifca) yiyvcoatceiv eavrovs /cal p,ij roXfidv dvSpbs
aicor)<; togovtov tcaraOappetv, eo ical 6<f>0evTi jiovov
avjifiXetycu $vo-%epe<;, i] irov rrjv irdvcro<f)OV dppo-
viav kivovvti irpb<$ to laov eXOelv, eirel kclv llavl

C /xeXo? Xiyvpbv r)yovvri 7ra? octt£? e/caralij, /ctzv
' ' ApiGTaios y, /cal 'AttoXXcovi 7rpo? KiOdpav yjrdX-
Xovtl iras oaris rjpe/JLOiri, kclv ttjv 'Op(peoo<; fiov-
aitcrjv elSfj. to 7<zp tjttov t<m KpeirrovL, kcl6' oaov
r)TT0V eariv, el kol clv Bi/caiax;, el pieXXoL to re

OLKCLOV Kol TO pLT) TL €0~TL yiyV(OCTfC€lV. 00"T£? 8'

ivOerp pLovaiKfj OvifTov dvOapfioaaL peXos rf^inaev,
ouk epaOe ttov to Mapcrvov tov <&pvyb<? irc'iOos,
ovhe tov 6p(t)vvpLOv e/celvw ttotclijlov, 09 pavevTOS
I) avXrjTov Tip,wplav puaprvpel, aW* ovSe ttjv Ba/xu-
pihos tov (dpcitcbs reXevrrju fjKovaev, 0? Tat?
Movaais ovk evrw^ois dvrecpOeytjaTO. tl yap Set
to? Xeiprjvas XeyeLV, tov en to irrepov lirl rod

1 Hcitlcin 41, t<£ auT<?, as his £e&r 40 is to Iambliehns.

1 Letter* 74-83, With the possible exception of SI. are
certainly not by Julian.

236

THE APOCRYPHAL LETTERS 1

To Iamblichus

I ought indeed to have obeyed the Delphic
inscription " Know Thyself/' and not have ventured
to affront the ears of so great a man as yourself; for
only to look you in the face, when one meets your
eye, is no easy matter, and it is much less easy to
try to rival you when you wake the harmony of your
unfailing wisdom, seeing that if Pan roused the
echoes with his shrill song everyone would yield him
place, yes, even though it were Aristaeus 2 himself,
and when Apollo played the lyre everyone would
keep silence, even though he knew the music of
Orpheus. For it is right that the inferior, in so far
as it is inferior, should yield to the superior, that is
if it is to know what is appropriate to itself and
what is not. But he who has conceived the hope of
matching his mortal song with inspired music has
surely never heard of the sad fate of Marsyas the
Phrygian, or of the river which is named after
him and bears witness to the punishment of that
insane flute-player, nor has he heard of the end of
Thamyris, the Thracian who, in an evil hour, strove in
song against the Muses. Need I mention the Sirens,
whose feathers the victorious Muses still wear on

2 For Aristaeus see Vergil, Georyics 4 ; he is a vegetation
deity not usually associated with music.

237

THE APOCRYPHAL LETTERS

(jLeTOiTTOV <j)€pov(TLV at viKrjGaGat ; aXK? efceLvwv
ptev efcacrros dptovGov T0A.yu.779 dpfcovvav en kcli
vvv i/CTivei rj) ptvrjptrj BLktiv, 7/yu.a? Be eBet pev, o>?
h(f)7]v, etGco T(bv oIkclcov opcov eardvai kcli t?)? vtto
gov /jLOvaL/cf)<; ept(popovp,evov<; rjpeptetv, wairep o't
421 Tr\v 'AttoXXco^o? jjLavrelav e% dBvTwv tepoyv irpol-
ovaav r)Gvyrt Si^ovrar eirel 5' avrbs rjptv rod
pteXov? to evBoGtptov pLvqGTevets /cat olov f Epp,ov
pd/SBw tw irapd aavTOv \6ya> Ktvets Kal Bieyetpets
/caOevBovras, cf>epe Got, Kaddirep ol t&> Alovvgw
tov OvpGov /cpovaavri 7T/oo? tt)v x°P 6lav CLVeTOi
<pepovTat, ovrco Kal r)p,ets vtto tw gm irX^KTpw to
B euro? dvTrpyn'iGwpev, wairep ol tw ^opoardrr) 777)0?

TO dvdfc\7]/jLa TOV pvO/JLOV O~VV0fiapT0VVT€S. Kal

jrp&Tov aot Tcav \6ywv, ovs fiaGikel KeXevaavTi
7T/30? ttjv doLBifiov tov iropOptov l ^ev^tv eWy%o<>
ei^eipyaGapteOa, eiretBr) tovto IgtI Got Bokovv,
dirap^copteOa, piKpd pev dvTt pteydXcov /cat tw ovti
yaXicd ^pvaoiv dvTtBtBovTes, 0I9 Be e^optev ^evtots
tov 'Epp^v top r)p,eT€pov eGTtwvTes. irdvTw? ovBe
ti}? r Etcd\r)<; 6 ®7)o~ev$ tov Betrrvov to \itov diri]-
C IjiwGev, dX)C j]Bet Kal piKpots e? to uvayKalov
dpKelaOai. 6 Lldv Be 6 vopios tov TraiBbs tov
/3ovko\ov ttjv Gvptyya TTpoGapptoGat to?? yetkeGtv

1 Cumont would read irorafiov.

1 The Muses, having defeated the Sirens in a singing
competition, tore out their feathers and wore them as a
I] nihol of victory.

1 Geffoken tries to connect this passage with the order of
< 'onstantius to Julian to send his troops across the Bosporus
en route to Persia. Cumont's reading iroTafxov " of the river "
supposes that Constantine's bridge over the Danube in 3 k 2S is

233

TO IAMBLICHUS

their brows ? 1 But each one of those that I have
named is still even now paying in the tradition the
fitting penalty for his boorishness and temerity, and
I, as I said, ought to have stayed within my own
boundaries and held my peace while I enjoyed my
fill of the music uttered by you, like those who
receive in silence the oracle of Apollo when it issues
from the sacred shrine. But since you yourself
furnish me with the keynote of my song, and by your
words, as though with the wand of Hermes, arouse
and wake me from sleep, lo now, even as when
Dionysus strikes his thyrsus his followers rush
riotous to the dance, so let me too in response to
your plectron make answering music, like those who
accompany the choirmaster, keeping time to the call
of the rhythm. And in the first place let me make a
first-offering to you, since this is your pleasure, of the
speeches which I recently composed at the Emperor's
command in honour of the glorious bridging of the
strait, 2 though what I offer you is returning small for
great and in very truth bronze for gold 3 ; yet I am
entertaining our Hermes with such fare as I have.
Surely Theseus did not disdain the plain meal that
Hecale 4 provided, but knew how to content himself
with humble fare when the need arose. Nor was Pan,
the god of shepherds, too proud to set to his lips the
pipe of the boy neat-herd. 5 Then do you also in your

meant; cf. Aurelius Victor 41. 18, pons per Danuhium
ductus. In my opinion the sophist who wrote this letter
had composed speeches on the stock theme of Xerxes and the
Hellespont. » Seep. 218.

4 The tale is told in the brief epic of Callimachus, the
Hecale, of which we have fragments ; also in Plutarch,
Theseus.

5 Theocritus 1. 128.

239

THE APOCRYPHAL LETTERS

ov/c rjTi/Jiaae. irpoaov Bij /cal avrbs tov Xoyov
evfievel vevfian, teal fir) aTrofcvrjays oXiycp fieXet
fieydXrjv d/corjv evBovvat. a\V eav fiev e^rj Tt
Be^ibv, avros re 6 Xoyos evrv^el fcal 6 iroirjTrfs
aviov t?}? irapd tj)? 'AOrjvas ^jnjifiov rrjv fiapivpiav
D 7rpoa\a/3(ov. el £' en %eipbs evreXovs eh to tov
b'Xov irXrjpco/na irpoaBeirai, fir) dira^tcocrr)^ avrbs
to evBeov irpoo-Qelvai. rjBrj irov /cal dvBpl To^brrj
/cXi]0el<; 6 Oebs Trapearr] /cal avvecprjyjraro rod
/3eA.of<?, teal Ki@ap(p$(p rbv opOiov aBovri 71750? to
eXXelirov t% %opBr}<; virb tg> Terrtyi to taov
TLudio? dvT€cf)&eyijaTO-

438
D

439

75

s n ZeO, 7TW9 e^ei /caXws r)fids fiev ev Spd/crj Bi-
dyeiv fieo-rj /cal roh eviavOa cnpols iy^eifid^eiv,
irap ^\afi(3\i-)(pv Be rod /caXov /caQdirep erpov rivbs
eapos r)filv Ta? €7rio~ToXd<; dvrl ^eXiBovwv jrefnre-
o~0ai, /cal fjLijre r)fiLv elvat firfBeiroy irap* avrbv
eXdelv fir'fr avra> Trap* r)fid<; rf/ceiv e^elvai 2 ; rh dv
e/ccov elvat, ravra Betjairo, eav fir) (bpag tj? y /cal
Tr)pea)<; dvrd%io<; ;

Zev dva, dXXa av pvaai drrb %prj/cr)6ev

'A^ajoiV
iroirjaov 8' aWprjv, 80? 8' ocfiOaXfiolaiv IBeaOai

1 Hcrtlein 53, entitled 'la/xl3\ix<? (pt\oa6<p(f>.

2 Viitiv 4£ui>ai MSS., Hoikel would delete; Hertlein '^khv
or ilflete.

240

TO IAMBLICHUS

turn accept my discourse in a gracious spirit and do
not refuse to lend your mighty ear to my humble
strain. But if it has any cleverness at all, then not
only is my discourse itself fortunate but so too is its
author, in that he has obtained the testimony of
Athene's vote. 1 And if it still needs a finishing
touch to complete it as a whole, do not refuse to add
to it yourself what it needs. Before now the god in
answer to prayer has stood by the side of a bow-
man and set his hand to the arrow, and again, when
a bard was playing the cithara and singing a high
and stirring strain, the Pythian god, when the string
failed, assumed the guise of a cicada and uttered a
note of the same tone.

75
To the Same

Zeus, how can it be right that I should spend
my time in the middle of Thrace and winter in the
grain-pits 2 here, while from charming Iamblichus, as
though from a sort of spring in the East, letters come
to me like swallows and I cannot yet go to him nor
can he come to me ? Who would be willing to put
up with this unless he were some Thracian and as
bad as Tereus ? 3

" Lord Zeus do thou rescue the Achaeans from
Thrace and make clear weather and grant us to see

1 The suffragium Minervae ; the proverb is derived from
Aeschylus, Eumenides, where Athene, by breaking a tie vote,
saved Orestes.

2 The phrase is borrowed from Demosthenes, On the
Chersonese 45. 8 Tereus was king of Thrace.

241

VOL. III. R

THE APOCRYPHAL LETTERS

B irore tov i)fJberepov 'Epfirjv Kal rd re dvaKTopa
avTov irpoaetirelv Kal rot? eBeaiv ejjL(f)vvai, KaOdirep
tov OBvaaea fyaaiv, ore i/c tP;? aXrjs rr)v 'Wdtcrjv
elBev. «U' i/cecvov puev ol QaiaKes en KaOevBovra
toairep ri (fropriov eKde/xevoL rrjs veoo? (£>x ovT0 '
?;/ia? Be ovBe virvos alpel, fiexp^ clv ae, to peya
t/}? olKOvp,evri<; o</)e\o?, IBelv eyyevrjTai. kclitoi

C av pL€v rr)v ea>av oXtjv epue re kch, tov eralpov

^(ATTCLTpOV eU TT]V %pO.K,Y}V /JL€T€17}V0)£€Vai ITpOaiTal'

£ef5* riplv Be, el xph TaXrjOes elirelv, ew? av 'Jdfi-
/3\t^o? fir] irapfj, Kijupeplcov a^Xu? avvoiKet.
Kal av /jl€V Bvolv Gdrepov alrels, rj rjfxas irapa
ae rjKeiv i) avrov ae Trap 1 i)p,a<$. i)plv he
D to puev erepov evKratov Te 6/jlov teal avpucpopov,
avrov? eiraveXOelv co? ae Kal rcov irapa aoi
KaXwv diroXavaar to Be erepov ei)%>)? fiev dirdar)$
KpeiTTOV. eirel Be dBvvarcv croi ye Kal dgvjMpopov
eari, av /nev olkoi pevetv Kal ya' l P eiv K °^ T V V V (TV -
%tay V v ^X €i ^ <rd)%eiv, iifieZs Be 6,tl av Oeos BiBw
yevvaiws otaofiev. dvBpcov yap dyaOcbv elvai §aai
440 to p,ev eveXiri KeKTrjaOai Kal ra Beovra irpdrreiv,
tireadai Be rot? civay/caiois tov BaipLoios.

76

448 Twa^TO) 1

'\KavTjv 6/xoXoyco tt)? trfj? diroXeL\jrea)<; eKreri-
Kevai BLkt]v ov /jlovov ol? irapa ti)v diroBrjfxiav

1 Hertlein 61.

1 Julian paraphrases Iliad 17. 645.

242

TO IAMBLICHUS

with our eyes" 1 our own Hermes some day, and
salute his shrine and embrace his statue as they tell
us Odysseus did when after his wandering he beheld
Ithaca. 2 Nay, but he was still asleep when the
Phaeacians unloaded him from their ship like a
piece of freight and went their way ; but as for me
sleep can never lay hold on me till it be my lot to
see you that are the benefactor of the whole world.
And yet you say in jest that I and my friend
Sopater have transported the whole East into Thrace.
Yet, if I must speak the truth, Cimmerian gloom
abides with me so long as Iamblichus is not here.
And you demand one of two things, that I should
go to you or that you yourself should come to me.
To my mind one of these alternatives is both
desirable and expedient, I mean that I should go
to you and benefit by the blessings that you bestow,
while the other surpasses all my prayers. But since
this is impossible for you and inexpedient, do you
remain at home and prosper and preserve the
tranquillity that you enjoy, while I will endure with
a brave spirit whatever God may send. 3 For we are
told that it is the proof of a good man to keep
hoping for the best, to do his duty and follow his
fate and the will of God.

76
To the Same

1 confess that I had paid a full and sufficient
penalty for leaving you, not only in the annoyances

2 Odyssey 13. 354.

3 Cf. Oration 8. 243d for the same phrase, derived from
Demosthenes, On the Croim 97.

?43
it 2

THE APOCRYPHAL LETTERS

]]',) auvi]vex@ , ] v uviapols, dXXa yap Kal clvtm tuvto)
irXeov, on gov tov tootovtov direXei(f)6i]v xpovov,
Kdlioi iroXXals Kal ttoiklXciis iravraxov XP 1 !* 71 ' 1 '
fievos tz/^cu?, co9 pLrjhev aTreiparov KcuTaKnreiv.
dXXa Kal iroXepicov 0opv/3ov<; Kal iroXiopKias avdy-
K7]v Kal (fivyrjs TrXdvrjv Kal (j)6/3ov<; iravTolov^, en
he yei\iwvwv virepftoXa? /cal voacov klvSvvovs /cat
Ta? i/c Uavvovias r?}? avco p<kxP l T °v fCCLTa T ^ v
KaXxyhoviov iropOpbv hidirXov pvplas hrj /cal 7roXv-

B Tpoirovs crvpfyopds viropelvas ovhev ovrco Xvirrjpov
ouSe &uo"xepes epbavTw o-v/jLfteftrj/cevai (f>ai)]v av co?
otl ere to koivov Tcav'EXXtfvcov dyaObv iirl toctovtov
Xpovov ttjv kwav diroXiTrcbv ov/c elSov coctt eiirep
d^Kvv riva to?? e/jLols 6<f)0a\{ioi<; Kal vecfyos ttoXv
irepiKelaQai Xkyoipn, py Oavpudcrrjs. Tore yap hi]
p,e /cal drjp evhios /cal <£eyyo? rjXiov XapLirporarov
Kal olov eap dXi]6w<; tov /3lov irepik^ei KaXXiarov,

C brav ae to pueya t?}? olKovpkvr\^ dyaXp,a irepiiTTv-
^wpat Kal, KaOdirep dyaOw irarpl irals yvi)aio<; £k
iroXepov Tivbs rj hcairovTiov kXvScdvos dveXirio'TCd^
6<j)6eU, elra oaa eiraOov Kal hi oawv r)X0ov Kivhv-
vwv euTTcov Kal olov eV ayKvpas iepds 6pp,i%6p>€VO<;
dpKovcrav tfhrj Trapa^rvxh v T &v dXyeivwv evpcopai.
TrapapLvdelrai yap, &)? et/eo?, Kal eiriKovfyl^ei rds
avpcfiopds, orav t£? a irkirovBev et? roix; aXXovs

1) €K(f)opa Ka0io~ra<; hiavetpr) tov irddovs ttjv yvcocriv
iv l rfj Koivcoila tov Xoyov. rea)? 76 p^rjv oh e'^co ~

1 llertkin would delete if, but see 449d, p. 246.

2 Brambs would insert urepois after *x w > °i- LetLr 60.
88do.

1 The referenoe is probably to Constantine's march in 323
from l'annonia to Nieomedia by way of the Dardanelles.

a 1 i

TO IAMBLICHUS

that I encountered on my journey, but far more in
the very fact that I have been away from you for so
long, though I have indeed endured so many and
various fortunes everywhere, that I have left nothing
untried. But though I have undergone the alarms
of war, the rigour of a siege, the wandering of exile
and all sorts of terrors, and moreover the extreme
cold of winter, the dangers of disease and countless
mischances of many kinds in my journey from Upper
Pannonia till I crossed the Chalcedonian straits, 1 I
may say that nothing so painful or so distressing has
happened to me as the fact that after I left the East
I have not, for so long a time, seen you, the universal
blessing of the Hellenes. So. do not be surprised if
I say that a sort of mist and thick cloud overshadows
my eyes. For only then will a clear atmosphere and
the brilliant light of the sun, and, so to speak, the
fairest and truest springtime of my life, encompass
me when I can embrace you, the delight and glory
of the whole world, and, like the true son of a noble
father who when hope is given up is seen returning
from war, it may be, or from the stormy billows of the
sea, 2 can proceed to recount to you all that I have
suffered and what dangers I have been through, and
as I, so to speak, ride safely on a sacred anchor, 3 can
find at last a sufficient consolation for my misfortunes.
For naturally it is a consolation and lightens the
weight of sorrow when one unburdens one's ex-
periences to others and shares with them the know-
ledge of one's sufferings in the intercourse of speech.
Meanwhile, however, with what means I have I will,

2 For a similar idea cf. Julian, To the Athenians, Vol. 2,
Wright, 285c, p. 285.

3 Cf. ancoram sacram (or ultiniam) solvere, a proverb
implying the use of what has been kept in reserve.

245

THE APOCRYPHAL LETTERS

ae Kara 8vvajj.iv ttjv epA)\> pLereipa' real yap ov
iravaofxat rbv iv fieaw rf)<; diroXetyfreco^ ypovov iv
tw twv ypa/jL/jbdrcov Oepairevcov avvOrfpLari. el Be Brj
Kai avTiTvypipn irapa aov twv I'acov, v(f>}jaco tl teal
fiiKpov, olov dvrl awrifpLOv rtvbs avfi'SoXov 1 to??
aols ofiiXcov ypci/jLfiaai. av Be Beyoio fiev evfievais
rd Trap r/fiwv, wapitis Be Kai aeavrbv et9 cl/jloi-
ftrjv ev/ievearepov, a>? tl av aTj/jLijvy? Ka\bv
rj ypdyjrfjf;, tovto dvrl t>)? '\Lpfxov Xoylov (fxovrjs
■)) t>}? y Aa/c\i]7Tiov yeipb^ Trap rj/xcov Kplverai.

77

446 Ta5 aura) 2

' II\#e? teak! eir6i~i<ja<$' rfkOes yap Br) Kai dirajv
oh ypd(j>€t<;' " eyeb Be ae pabp.av, av o' e<£Aefa?
epiav cf>peva Kaiopevav irbQip" 3 ovkovv ovre
dpvovpLat, to <$L\Tpov ovre diroXelirw ae Kar ovBev
dWa Kai o>? irapovra rfj "^rvyfj Oecop'j) Kai dirovri
D avveipi, Kai ovBev iKavov earl p.oc 7roo? Kopov
dpKeaai. Ka'noi av ye ovk dvir\^ Kai Trapovras
ev ttolcov del Kai dirovras ovk evcfrpalvcov p,6voi>
of? ypdtyeis, dWa Kai aco^cov. ore yovv dirijy-

1 ncrtlein, following Reiske, av^ovKov but the reading of
the MSS., <tvjx^6Kov echoes crwd-fj/xaTi above and should be
retained.

1 Ib'itlein 60, with title 'lauPxlxv-

3 Keiske first recogniy.ed this quotation from Sappho not
found elsewhere: MSS , Hertlem ko.1 iiroi-naas—iyw 54 o-e

/acl ifxav 6.v 5e <pv\a£as ; Reiske iyk 54 <r' 4/j.a.Tev/j.av (for
i/jLarfvdfxiqp), tv 5' tya\a|as 4/xav <pp4va ; Wesseling &v 5'
l(p\(£as ; Spanheim i/iav av 8' 4<pvAa^as ; Petavius tfxav &u 5k

246

TO IAMBLICHUS

so far as I can approach you ; and indeed I shall not
cease, for the whole period of our separation, to con-
ciliate you with letters by way of a token. And if I
only receive the like from you, I shall be somewhat
more submissive and shall hold converse with your
letters, regarding them as a sort of symbol that you
are safe and well. Do you, then, graciously accept
what arrives from me, and show yourself still more
gracious in making requital, since every noble utter-
ance of yours, every written word, is reckoned by
me as equivalent to the voice of Hermes the god of
eloquence, or to the hand of Asclepius. 1

77

To the Same

" Thou hast come ! well hast thou done ! " You
have indeed come, even though absent, by means of
your letter — " And I was yearning for thee, and
thou didst set ablaze my heart, already aflame with
longing for thee." 2 Nay, I neither refuse the love-
philtre nor do I ever leave you at all, but with my
soul I behold you as though you were present, and
am with you when absent, and nothing is enough to
quench my insatiate desire. Moreover, you also
never slacken, but without ceasing you benefit those
who are present with you and by your letters not
only cheer but even heal those who are absent. At

1 See Letter 79. 406 d.

2 The quotations are from an ode of Sappho and perhaps
run through the whole letter ; see critical note.

<pv\a£as. I give the version of Bidez. For e«/>\6{as Wila-
mowitz e<p\v£as, cf. Isyllus 120 ; kv 5'fyvZas Thomas.

247

THE APOCRYPHAL LETTERS

yei\e fioi rt? evayyps* ft)? irapa aov ypd/uiLiaTa
KO/iiiaas eraLpos tjkol, irvy^avov jjlIv iv ai]hia

TOV (JTOpudypV TpiTCUOS TjBr) (CaOedTOCt^ KCLl 71

Kal irepiaXycos ex wv T °v acofiaros, ft)? fiySe efo)
447 Trvperov iielvai' ar\\xavQev Be, ft)? e(f>rjv, oti /jlol
7T/30? Tat? Qvpcus 6 ra ypd/nLiaTa eywv e ^V> ey<*>
fxev coairep Tt? aKparrjs eavTOV Kal /caTO^o?
dvairr\Bi]a as yj;a irplv o tl Beoi irapelvai. iirel
Be Kal ekaftov eU %e£/5a? tt)v iirtaroX^v fxovov,
6/jlvvq) tov<; 0eov<z avTOV? Kal tov iirl aoi /me
dvdyfravra iroOov, ft)? d/xa re ktyvyov ol irovoi fcai
Lie Kal 6 irvperbs dvrJKev evOvs, coairep tlvi tov
B acoTTjpos ivapyel irapovaiq BvacoirovLievos. &)? Be
Kal \vaas dveyvcov, riva Lie i)yfj yjrvxv v e(7 X 7 7~
Kevai rore r) iroarjs rjBovrjs dvdirXecov yeyevrjaOai,
tov (f)i\Tarov, ft)? <£?;?, dveficov, tov ipconKov
d\r)6co<;, tov BiaKovov rcov koXcov virepeiraivovvrd
T€ Kal (f)i\ovvTa BiKai,co<;, on lioi tcov irapa aov
ypaiiiiaTwv virripeT^ yeyovev, olovel x itti]vov
Blkijv tjliIv tt)V iiriaToXrjv BievOvvas ovpico tc Kal
itolhtilico irvevfiaTi, Bi 77? ov fiovov vTrrjp^ev
C rjadrjvai lioi tcl eiKOTa irepl aov yvovTi, dWa
Kal avrw KaLivovTi irapa aov aco6r)vai ; tu ye
Lir]V aXka 7rw? a irpcoTOV 2 irpbs ttjv iiriaToXrjv
eiradov eliroi\x dv, rj 77-co? av dpKovvTcos ijxavTOv tov
epcoTa KaTaiuqvvaaiLii ; iroaaKis dveBpaLiov 6t?
dpy))v e.K fxeaov ; 7ro<ra/a? eBeiaa li>) irXrjpooaas
XdOco ; iroaaKis coairep iv kvkXco tlvI Kal

1 Hertlein following Hercher would delete olovel, but it
occurs with S/«7jv too often to be an oversight ; see p 218, note.

2 For h irpwrov Hertlein suggests curep, Hercher would
delete irpwrov.

248

TO IAMBLICHUS

any rate, when someone not long ago gave me the
news that a friend had come and brought letters
from you, it happened that for three days 1 had
been suffering from a disorder of the stomach, and
in fact I was in acute physical pain, so that I was
not even free from fever. But, as I said, when I was
told that the person who had the letters was at my
door I jumped up like one possessed, who has lost
control of himself, and rushed out before what I
wanted could arrive. And the moment that I
merely took the letter in my hands, I swear by the
very gods and by the love that burns in me for you,
that instant my pains forsook me and at once the
fever let me go, as though it were abashed by some
manifest saving presence. But when I broke the seal
and read the letter, can you imagine what feelings
took possession of my soul at that moment or with
what delight I was rilled, or how I praised to the
skies that dearest of winds, 1 to quote your words,
the lover's wind in very truth, the messenger of
glad tidings — and loved it with good reason, since it
had done me this service of bringing a letter from
you, and like a winged thing had guided straight to
me, with a fair and hurrying blast, that letter which
brought me not only the pleasure of hearing good
news of you but also salvation at your hands in my
own illness? But how could I describe my other
sensations when first I read the letter, or how could
I find adequate words to betray my own passion?
How often did I hark back from the middle to the
beginning ? How often did I fear that I should finish
it before I was aware? How often, as though I

1 An echo of Sophocles, rhilodetcs 237 t(s irpoa-fiyayev ;
.... tis a.vi[xu3V b cplAraros ;

249

THE APOCRYPHAL LETTERS

aTpo<j)fj$ irepiohw rod avp,7repdo-p,a70<; to irXrj-
D pcofia 7T/oo? ttjv dp\i]v dvecXKov, olov ev aa/jLari,
Iiovglkw ravrbv tov pvdfiov Tft) reXei to 777)09 rr)V
dp%r)v fjyovfievov pieXo? avriBiBovs' rj Kal vr) Ata
rd efi}? tovtcov, ocrdKis p.ev too arofiaTL rrjv
eiriaroXrjv it poa r\y ay ov, coo-Tvep at payrepes rd
TTcuhla TrepnrXeicovTai, 1 oaaKis he. evecpvv tm
aro/iarL KaOdirep epcofievrjv e/xavTOV (piXrdrijv
do-7ra^6pievo<;, ocrd/cis Be rrjv eiuypafyrjv avTijv, i)
X €l pl a fl KaOdirep evapyel acppaylSc eaea^pavjo,
Trpoaetircov fcal cfriXijaas, elra iirefiaXov rot?
4 18 ocpOaXpLols, olovel to£? rr)? iepd<; i/ceLvr/^ Sefm?
SarcrvXois tQ> joiv ypappdrwv lx vei ^poairecjiVKco^.
%alpe he teal avros tj/jllv iroXXd, KaOdirep rj /caXi]
XaTTcfxo (frr/ai, Kal ovk ladpiOpa fiovov T(o xpovw,
ov dXXrjXwv direXeLtpOrjpieVj 2 dXXa yap /cal del
yctipe, /cal ypdcfye /cal puepivrjao rjpcov rd el/cora.
&)? ripbds ye ovk eTciXel'tyei xpovos, ev (p ae firj
B irdvrrj 3 Kal ev iravrl Kaiptp Kal Xoyw Sid p,V)]ftr]<;
e£op.ev. dXX* r)p,2v el 4 iroOi Zevs Solt) iKeaOav e?
irarpiha yalav, Kal crov rrjv lepdv eKetvrjv eariav
avOts v7reX0oLpisv, /xt) (peiar) Xoarov 009 (favydSos,
dXXa hrjaov, el hoKel, 77-/30? Tot? aeavrov Ouikois
rois (fyiXrdroL^, coairep rtvd Movawv XnrordKTijv
eXcov, elra to£? eh ri/xcoplav dpKovai Traihevcov.
TrdvTcos ovhe aKcov VTroaTijcropLai r^v Slktjv, dXX'
€ko)v 8r) Kal ya' l P wv * toenrep dyaOou iraTpo^

1 TrepLnXfKOVTai Hertlein suggests, TrpoirirXeKovTai MSS.

- I Mass in CI. Philology I. p. 253 reconstructs a fragment
Of Sappho, as follows: x°"P 6 ttoAAol t4 /aoi Kdd icrdpid/j.a t<£
Xpov(f t t>t> (T(0ev . . . a.TTfK€fn6juLav.

25O

TO IAMBLICHUS

were going round in a circle in the evolutions of a
strophe, 1 did I try to connect the contents of the
last paragraph with the first, just as though in a
song set to music I were making the leading note
of the beginning the same as the closing bars of the
measure ? Or how describe what I did next — how
often I held the letter to my lips, as mothers
embrace their children, how often 1 kissed it with
those lips as though I were embracing my dearest
sweetheart, how often I invoked and kissed and held
to my eyes even the superscription which had been
signed by your own hand as though by a clear cut
seal, and how I clung to the imprint of the letters
as I should to the fingers of that sacred right hand of
yours ! I too " wish thee joy in full measure," 2 as fair
Sappho says, and not only " for just so long as we have
been parted from one another," but may you rejoice
evermore, and write to me and remember me with
kindly thoughts. For no time shall ever pass by me
in which I shall forget you, in any place, at any hour,
in any word I speak. " But if ever Zeus permits
me to return to my native land," 3 and once more
I humbly approach that sacred hearth of yours, do
not spare me hereafter as you would a runaway, but
fetter me, if you will, to your own beloved dwelling,
making me captive like a deserter from the Muses,
and then discipline me with such penalties as suffice
for my punishment. Assuredly I shall submit to your
jurisdiction not unwillingly, but with a good w T ill and

1 e.g. in the chorus of the drama.
2 Frag. 85, Bergk. 3 Odyssey 4. 475.

3 iravrr) Hercher suggests, navTa Hertlein, MSS.

4 a\\' rjiMV et Hertlein suggests ; dW^Awv 8e MSS.

*5*

THE APOCRYPHAL LETTERS

€TTCLv6pQ(D(TlV 7Tp0fL1]O7] KCLl (7(DT1]pL0V. €L Be B)}

fiOL teal tear ifiavrov rrjv teplaiv iOeXois iria-
C revaat, teal BlBolt]^ eveyteetv i)v flovXofjicu, i/xavTov,
w yevvale, T(p aw ^treovLO'/efp irpoGa^aipa av
?}Sea)?, iva gov Kara /ii]Bev drroXenToliirjv, dXXa
avvelrjv del teal iravraxv 7rpoa(f)€poLjir}v, ibairep
ovs ol fiudoL Bccpveh dvOpaoirovs TrXdrrovcriv. el
firj tedteeivo ol /jlvOoi Xeyovort fiev &>? Trat^ovres ,
alviTTovTai Be eh to t/J? ef>iXla<; e^aiperov, ev rw
t/}? Kowtovlas Bea/xro rb 8S e/earepou rf)<; ^f%>)?
ofioyeves €/jL(f>aivovTes.

78

416 AlaOdvojjLai o~ov ri}? ev rfj fiepb"^rei yXv/evT)]TO<;,
C teal o>9 e/edrepov ef io~ov irpdrrei^, teal oh ypdcpeis
ti/jlcov teal oh ey/eaXets iraiBevodv. iya> Be el fiev
tl crvvrjBeiv epbainfo rod 7T/30? ae yiyvo/ievov teal
Kara fiitepbv eXXnrovri, 7rdvT(D<; rj Trpofydaeis
evXoyovs eltroov erretpoo/jiTjv av ttjv pLepi^riv
i/etcXiveiv, r) avyyv(*)/j,7]v dfiaprcbv alrelv ov/e
ypvovfiiiv, eirel firjBe aXXcos davyyvcoarov olBd
ae 7rpb<? tou? aov<;, el ti rcov irpos ere (piXitecov
D i^j/jLaprov ateovres. vvv Be' ov yap rjv ovre ere
Trapoepdfjvac de/iis ovre f]fia<z d/neXe7v } i'va rv-

1 Hertlein 40, with title 'Ia/ijSAt'xy.
252

TO IAMBLICHUS

gladly, as to a kind father's provident and salutary

correction. Moreover, if you would consent to trust
me to sentence myself and allow me to suffer the
penalty that I prefer, I would gladly fasten myself
to your tunic, my noble friend, so that I might never
for a moment leave your side but be with you always
and closely attached to you wherever you are, like
those two-bodied beings invented in the myths.
Unless, indeed, in this case also the myths, though
they tell us the story in jest, are describing in
enigmatical words an extraordinary sort of friend-
ship and by that close tie of a common being
express the kinship of soul in both beings. 1

78

To the Same.

I am sensible of the sweet-tempered manner in
which you reproach me, and that you achieve two
things with equal success, for you do me honour by
what you write and instruct me by your criticisms.
And for my part, if I were conscious of even the least
failure in the attention due to you, I should certainly
try by making reasonable excuses to parry your
criticism, or if I were in fault I should not hesitate
to ask your forgiveness, especially as I know that you
are not implacable towards your friends when they
have involuntarily failed in some friendly office to
you. But as it is — since it was not right either for
you to be neglected or for me to be careless if we

1 For Julian's allegorising interpretation of myths see
Oration, 5. 170 ; 7. 216c, 222c ; and for the illustration here
Lucian, Toxaris 62.

253

THE APOCRYPHAL LETTERS

yoiixev ojv del tyirovvres iroOovfiev' cfiepe aoi
/caddirep ev opcp ypacj)>)s dTroXoyrjaco/nai, /cal BeL^co
{irjBev ifiavrov mv i^prjv et? <xe irapihelv, dWa
[xyBe fieWijaat roX/nyaavra.

^HXOov €/c Tlavvovlas yBrj rplrov ero? tovti,
417 fioXis d<f cjv olaOa kivBvvcov /cal ttopcov awOeu^.
virepftds Be rbv Ka\^r]S6vLov TropOfxov /cal eirLard^
rrj Nifco/jLyj$ov<; iroXei, aol irpdircp /caOdirep irarpiw
Sew rd TTpcoToXeia twv ifiavrov acoarpcov dire-
8(OKa, aujifioXov t>}? dcpL^eco? t/)? if/,?]? olov dvr
dvaOiifjLCLTOs lepov ryv els ae nrpoap-qaiv eKire/JLircov.
Kcu, tjv o KOfJLi^wv rd ypdji/iara rcav ftaaiXeucov

VTTCHTTTKJTbSV €6?, 'lovXiavOS Ol'OfUL, HaK^vXoV

15 7rat?, 'Aira/ieu? rb yevos, u> Bid rovro fidXiara

TTJV €7ri(TT0\T]V Iveyeipl^OV , OIL KCtl TTpOS V/JLUS

yj~eiv /cat ae dfcpi/3a)<; elBevai /caOuTriaxyelro.
\xera ravrd fiot KaOdirep ef 'AttoWgovos lepbv
€(f)OLTa rrapd aov ypd/xfia, rrjv d(f)i^ip ryv rj/ie-
repav dafievw? ae d/CT)/coevai 8r)Xovv yv Be
rovro i/j,ol Be^tbv oldoviafia /cal ^p^arcov iXTriBcov
dpxv> 'lufifiXixos 6 aofybs /cal rd 'Ia/J,l3\L)(ov
irpbs ?;/£&? ypd/x/iara. ri fie Bel Xeyeiv oVgw
C i]V'fipdv9>]v t) a irepl rrjv emaroXyv erraOov
ay\xaiveiv ; el yap eSe^co rd irap y\xcav eve/ca
rovrwv ypacpevra' yv Be hi? y/xepoBpofiov rwv
etcelOev y/covrcov &)? ae rreix^Oevra- irdvrcos dv
oTroarjv eV avroU yBovrjv ea){ov a</)' a)v eBijXovv
iytveoa/ces. irdXiv eiraviopros ol'/caBe rod TjOO</>e&>?

1 Constantine marched from Pannonia to Nioomedia in 883,
m 'I'haps this letter («n be dated 32Q. In Julian's authentic

writings we always find Paeonia for P&nnonia ; see Letter 7<'»,

l». 24 I, for a reference to this journey.

-'5 1

TO IAMBLICHUS

were to attain that which we ever seek after and
desire — come, I will plead my case before you as
though by the rules of a lawsuit, and I will prove
that far from having neglected any of my duties
towards you I have never even ventured to post-
pone them.

It is now three years since I arrived from Pannonia, 1
with difficulty escaping safely from the dangers and
troubles that you know of. When I had crossed the
Chalcedonian strait and approached the city of
Nicomedia, to you first as though to the god of my
fathers I paid vows as the first thank-offering for my
deliverance, by sending you as a token of my arrival
my salutation in place of a sacred offering. The man
who took charge of my letter was one of the imperial
guard named Julian, the son of Bacchylus, a native of
Apamea, and to him I all the more readily entrusted
the letter because he asserted that he was going in
your direction and that he knew you very well.
Afterwards, as though from Apollo, a sacred letter
came to me from you, in which you declared that
you had been pleased to hear of my arrival. This
was to my mind an auspicious omen and a fount of
fairest hopes, — Iamblichus the wise and the letter of
Iamblichus to me. Need I say how I rejoiced or
assure you how deeply I was moved by your letter ?
For if you had received what I wrote to you with
no other purpose — and it was sent to you by one of
the couriers who came from where you are, — you
would certainly know from what I then said how great
was the pleasure that I felt on receiving it. Again,
when the custodian of my children 2 was returning

2 This phrase is perhaps metaphorical ; see p. 214, note 1.

255

THE APOCRYPHAL LETTERS

1) tcov ifiavrov iraiBlwv, erepwv rjpX 0V tt/OO? ere
ypajjLfjLciTcop, 6/jlov /ecu T)]v eVl rots (f>0dvovai
ydpiv 6p,oXoywv /cal 777)0? to ef% ev tarp irapa
aov rr)v dvTiBoaiv clltcov. fierd ravTa eirpea-
fievaev &)? ^/z-a? 6 /caXbs X(07rarpo<;' eyco Be &)?
eyvwv, ev6v<$ dvair-qB^aa^ yfja /cal TrepnrXa/cels
eBd/cpvov v<j> i)Bovr)<$, ovBev ciXXo tj ae /cal to,
irapd aov 7rpo? r)p,d<; oveipoiroXcov ypdjipbara.
Co? Be eXa/3ov, €<fiiXovv /cal rot? 6(f)0a\fiOL<; irpoaP]-
418 yov, /cal dirpl% el^p \ir\v , &airep BeBicos p,r) XdOrj
pe diroTTTCLV ev rfj t&v ypappbaTcov dvayvcoaec to
tT;? arjs el/covos ivBa~Xp,a. /cal orj /cal dvTeypafyov
evOv<i, ov 7rpo? ere puovov, dXXa kcll irpo^ tov tepov
S(07ra,Tpov, rbv e/ceivov iralBa, /caQdirep dpviTTO-
fievos OTi tov koivov eTalpov e/c tt;? 'A7ra/xeta?
oIoi> ev&xypov t>}? vpueTepa^ dirovala^ dvTeiXr)(f)OTes
etrj/jiev. e£ e/ceivov TpiTrjv 7]Btj 7t/3o? ae yeypa(fid)<;,
clvtos ovBeplav aXXrjv ?; ttjv ev y p.ipcf^eaOat cWe??
ejriaToXrjv eBe^dprjv.

B Et pev or) Bed tovto ey/caXels, i'va tw t>j? aiTias
a^rjpbaTL irXeiova^ i)p,iv d<j)opp,a<; tov ypd^eiv nvpo-
%evf)$, Be^opai Tt]v pepyjriv dapevo? irdvv, /cal ev
ol? Xap,f3dv(x) to ttclv tt}? %dpiTO<; eh, ep,avTov
ol/ceiovp,ar el Be co? dXj]0a)$ eXXnrovTa tl tov
77-po? ae fca9)jtcovTo<; aiTia, Tt? dv ep.ov yevoiT dv
ddXiooTepo? 1 Bid ypap,paTO(j)6pcov dBtKiav rj pa-

1 Nauck, Tragicorum Oraeeorum Fragmenta, *Adespota 280

suggests ris ap' ; Schmidt ris avr\ The verse does not occur
elsewhere, but cf. Sophocles, Oedipus Tyrannus 815 ris tov-
8e vvv IW hvUpbs adAiurepos ;

1 This may be the Sopater whom Julian mentions in Letter

256

TO IAMBLICHUS

home, I began another letter to you in which I at the
same time spoke to you of my gratitude for your
previous favours and begged for a like return from
you for the immediate future. After this the
excellent Sopater 1 came on an embassy to our city.
When I recognised him I at once started up and
flew to him and when I had embraced him I wept
for joy, dreaming of nothing else but you and a letter
from you to me. And when I received it I kissed it
and held it to my eyes and kept tight hold of it as
though I were afraid that while I was in the act of
reading your letter the phantom of your image might
elude me and fly away. And, moreover, I at once
wrote an answer, not to you only but also to the
revered Sopater, that great man's son, telling him,
as though giving myself airs, that I accepted our
mutual friend from Apamea as a sort of hostage for
your absence. This is the third letter that I have
written to you since that time, but I have myself
received no other letter from you save that in which
you seem to reproach me.

Now if you are accusing me merely for the purpose
of providing me with further motives for writing to
you, and only pretend to reproach me, then I am
very glad to receive your criticism, and in this very
letter that has now come I take to myself the whole
of the kindness implied. But if you really accuse me
of being in any way remiss in my duty to you, " who
could be more wretched than I " 2 through the wrong-
doing or negligence of letter-carriers, when I, least

58 To Libanius, p. 207. But he is more probably the elder
Sopater who was executed by Constantine.

2 An iambic trimeter whose source is not known ; see
critical note.

2 57

VOL. III. S

THE APOCRYPHAL LETTERS

C QvfJLLCLV TTaVTWV TjKLGTa d^LOV TOVTOV TVyydvtlV

ovtos ; - KaiTOi lyd> fiev, kclv /xr) irXeovdicis ypdcjxo,
Sifcaios el/uu avyyvco/jiT]^ irapa aov Tvyydveiv' ov
t?}? daxoXias fjv iv %6pcri^ e^co <\>air\v dv fii)
yap ovrco irpd^aifii /ccl/ccos, &)? firj /cat, da^oXia^
aTrdar]?, tcaOd $r\(ji UlvSapos, to Kara ere tcpeiT-
tov rjyetaOar aXX' otl 77730? dvSpa ttjXlkovtov,
ov tcai /jLV7]cr07]vat, c/>o/3o?, ica\ ypdfyeiv fcaTO/cvwv
tov irXeov rj Trpocrtj/ceL dappo\)VTo<$ zgtl ao)(f)pov6-
D CTTfyoo?. (bairep yap ol tgu? 'HXlov jxapfiapvyal^

dvTl/3\€7T€lV aVVeXOOS TO\/ULWVT€<;, dv /J.7) 06LOL TIVS?

coat, /cal tcov u/ctlvcov avTOV tcaOdirep ol tmv
deTcov yvn}Gioi KaTaOappoicrLv, ovte a fir) 0e'/u?
6<fi0r)vaL Oecopelv eyovai, /cal oawirep fxdXXov
$i\oveiKovcn, ToaovTW irXeov otl /jlt) hvvavTai
TV%elv efityaivovaiv, ovtco koX 6 777)0? ae ypdfyeiv
toX/acov, oawirep dv iOeXrj dappelv, togovtw
fidXXov otl xprj SeSievai KaOapws Bclkwctl. o~oi
419 rye firfv, co yevvaie, iravTos co? elirelv tov 'E\-
Xijvlkov crcoTrjpi fcadecrTCOTi, irpkirov r)v d(f>06vco<;
T€ 7]/jllv ypd(f)€LV Kal tov •nap' r\}uv okvov ec/>' baov
if~tf¥ /caTaaTeXXeiv. coenrep yap o f/ H\to?* I'va cS/;
ird\iv i/c tov 0eov 777)0? ere ttjv el/cova Xdfir) 6
Xoyov 6 cV ovv f/ HXio? ojairep, OTav drcTiai ica-
dapalq b'Xos Xd/jL7rrj f ovSev diroicpivu tov 7r/)o?
t))v alyXrjv iX06vTO<;, dXXd to ol/ceiov ipyd&Tai,

1 a£tov tovtov Tvyxdfftv uvros Hertlein suggests ; tovtov
rvyxa-vovros MSS., Tvyxa-veiv Reiske.

258

TO IAMBLICHUS

of all men, deserve the reproach ? And yet even if I
do not write oftener I may well claim indulgence
from you — I do not mean because of the many affairs
which I have on my hands — for may 1 never sink so
low as not to count you more important than any
business whatever, as Pindar * says ! — but because
there is more wisdom in hesitating to write more
than is fitting to so great a man as yourself, whom
one cannot so much as think of without awe, than in
being too presumptuous. For even as those who
venture, to gaze steadily at the bright beams of
Helios, unless indeed they be in some sort divine
and like the genuine offspring of eagles 2 can brave
his rays, are unable to behold what is not lawful for
their eyes to see, and the more they strive for this
the more do they show that they have not the
power to attain it, even so, I say, he who ventures to
write to you shows clearly that the more he allows
himself to presume the more he ought to be afraid.
For you, however, my noble friend, who have been
appointed as the saviour, so to speak, of the whole
Hellenic world, it would have been becoming not
only to write to me without stint, but also to allay
as far as you could the scruples felt by me. For as
Helios — if my argument may again employ in reference
to you a simile from the god, — even as Helios, I say,
when he shines in full splendour with his brilliant
rays rejects naught of what encounters his beams,

1 Isthmian Odes 1. 1 rb reov . . . irpj.yiu.a iced ao-xoAm?
vneprepov drjaro/xai.

2 For this allusion to the eagle's test of its offspring see
Letter 59, To Maxivius ; Themistius 240c ; Lucian, Icaro-
menippta 14; Claudian, On the Third Consulship of Honor i us,
Preface 1-14.

259

THE APOCRYPHAL LETTERS

B ovtq) Be Kal ae XP^ V d(f)06vco<; royv irapa aov
KaXcjv olov <£&)T09 to 'EiXXrjviKov eirapBevovTa firj
diroKveiv, et 77? rj alBovs rj Beov 9 eveica rov irpbs
ere ttjv dvrlBoaiv Bvacoirelrai. ovBe yap 'Ac-
KXryrrtbs eir d/JLOiftrjs eXiriBu tol»9 dvdpcoirov<;
larai, dXXa to oIkblov avru) <f>iXav0 pcoirev/xa
iravTayov irXrjpo?. 6 Br) /cal ae %pr\v (bairepel
'^rv^cov eXXoyificov larpbv ovra iroielv /cal to tt)?
dperrj<; irapdyyeXfia Bid irdvrcov aco^etv, olov

C dyadov to^ottjv, 09, kclv fir) top dvrliraXov eyrf>
irdvrco<; e? to Kaipiov del rr)v X 6 ^P a 'yvfivatfii,
eirel firjBe 6 g/cottos eKarepois 6 avTos, r)filv
Be twv irapa aov Be^icov ivyeiv /cal aol to?9
irap r)ficov BiBofievoi<; ivTV)£6iv. dXX* r)fiels t xdv
fivptaKis ypdcJHo/jLev, taa Tot9 'OfirjpiKol^ iraial
irai&fiev, ot irapa Ta9 Olvas oil dv i/c irifXov

D irXdacoaiv dfyidaiv KXv^eaOai' irapa aov Be /cal
p.LKpov ypd/ifia iravTos eari yovlfiov pevfiaro^
/cpeiTTOV, /cal Be^al/i^v dv eycoye 'Ia/^Xt^ou
fidXXov eiriaroX^v filav rj rbv e/c AvBia? ftpvabv
/ce/CTr}a0ai. el Be fieXei tl aoi rebv ipaarcov twv
a(bv fieXei Be, el fii) acfrdXXofiai' fir) irepdBriq
toairep veorrovs ?;/xa9 del twv irapa aov rpofyiov
ev xpela rvyyavovjas, dXXa /cal ypd(f>e avve^^
Kal TOt9 irapa aavrov /caXols earidv fit) /caro/cvei.
Kav eXXiircofiev, avrbs e/carepov tijv xpeiav ol/ceiov*
420 Kal u)v BLBcos Kal a>v dv$^ ijfiwv to I'aov irpeafieveLS.
irpeirei Be r Epfiov Xoyiov fiaOrjrtjv, el Be ftovXei
260

TO IAMBLICHUS

but ever performs his function, so ought you also not
to shrink from bountifully pouring forth the flood of
your blessings like light over the Hellenic world even
when, whether from modesty, or fear of you, one is
too bashful to make any return. Asclepius, again,
does not heal mankind in the hope of repayment, but
everywhere fulfils his own function of beneficence to
mankind. This, then, you ought to do also, as
though you were the physician of souls endowed
with eloquence, and you ought to keep up on all
occasions the preaching of virtue, like a skilled
archer who, even though he have no opponent, keeps
training his hand by every means in view of future
need. For in truth we two have not the same
ambition, since mine is to secure the wise teachings
that flow from you and yours is to read letters sent
by me. But as for me, though 1 should write ten
thousand times, mine is still mere child's play, and
I am like the boys in Homer who on the sea-shores
model something in wet sand and then abandon it
all for the sea to wash away ; whereas even a short
letter from you is more potent than any fertilising
flood, and for my part I would rather receive one
letter from Iamblichus than possess all the gold of
Lydia. If, then, you care at all for your fond ad-
mirers — and you do care if I am not mistaken — do not
neglect me who am like a fledgling constantly in
need of sustenance from you, but write regularly,
and moreover do not be reluctant to feast me on the
good things that come from you. And if I prove to
be remiss, do you take on yourself to provide both
things, not only what you yourself give but equally
what you furnish in my place. For it befits you as a
pupil of Hermes, the god of eloquence, or, if you

261

THE APOCRYPHAL LETTERS

teal Tp6(JHfiov ovra ae, rrjv eice'ivov pdfthov ovk
iv tw KaOevSeiv iroielv, aX>C iv tm Kiveiv /ecu
Sieyeipeiv fiaXkov iOeXeiv fiifieiadai.

79

(p aura)

405 'OBvaael puev i^rjpKei tov 7rat8o? ttjv e</>' avrw
B (fravTaaiav dvaaTeXXovTi Xeyeiv

ovtis rot deos el/JLL' tl pu ddavaTOiaiv i[aKei<; ;

iyco Se ov& iv dv6 pdnroiq eivai $a'n)v av 6'Xa>?,
e&>? av 'lafifi\LX f p M avvco. a\V ipaaTt)? fiev
eivai abs 6p,oXoyo), KaOdirep eVetz/o? tov TrjXe-
C fidx°v Trarrjp. kclv yap didtjtov fie Xeyrj t/?
eivai, ovoe ovto) tov irodelv d^atprjaeTai' eVel
Kal dyaX/juiTcov KaXwv clkovoh ttoXXovs ipaaTas
yeveadai pur) puovov tov SrjpLiovpyov ttjv Teyyf)v
pui] BXaTTTOVTas, dXXa Kal too irepl avTa irdOei
Tt]V efiyjrvxov rjoovrjv tu> epyco irpoaTtOevTa^. twv
ye purjv iraXaioiv Kal ao(pcov dvSpcov, oi? r)pLa<z
eyKpi'veiv iOeXeis irai^wv, ToaovTOv aTveyew &v
D (frairjv, oiroaov ai)Tw aot tcov dvBpoyv fieTelvai
iriaTevoj. KaiTOi av ye ov UtvSapov puovov ovSe
AypoKpiTov rj y Opcf)ta tov TraXaioTaTOV, dXXa
Kal ^vpuirav opov to 'EjXXtjvikov, oiroaov els aKpov
(j)iXoao(f)La<; iXdelv pLvypLOveveTai, Kaddirep iv
Xvpa ttoiklXcov (pOoyycov ivapfiovUo avaTaaei
irpbs to ivTeXes t»}$ pLovaiKrjs Kepdaas e^€t?.
40G Kal wa7rep"Apyov tov $vXaKa tjj? 'Jou? ol jjlvOoi

1 I liit loin 34, with title 'Ia^^Ai'xy <pi\oa6(pCf>.
262

TO IAMBLICHUS

prefer, his nursling, to desire to imitate his use of
the wand, not by putting men to sleep, but by
rousing and awakening them.

To the Same

When Odysseus was trying to remove his son's
illusion about him, it was enough for him to say :
" No God am I. Why then do you liken me to the
immortals?" 1 But I might say that I do not exist
at all among men so long as I am not with Iam-
blichus. Nay, I admit that I am your lover, even as
Odysseus that he was the father of Telemachus. For
even though someone should say that I am un-
worthy, not even so shall he deprive me of my long-
ing. For I have heard that many men have fallen in
love with beautiful statues 2 and far from injuring the
art of the craftsman they have by their passion for
them imparted to the workmanship the added delight
in what lives and breathes. But as for the wise men
of old among whom you are pleased to reckon me in
jest, I should say that I fall as far short of them as
I believe that you are to be ranked among them.
And indeed you have succeeded in combining with
yourself not only Pindar or Democritus or most ancient
Orpheus, but also that whole genius of the Hellenes
which is on record as having attained to the summit
of philosophy, even as in a lyre by the harmonious
combination of various notes the perfection of
music is achieved. And just as the myths give
Argus, Io's guardian, an encircling ring of ever-

1 Odyssey 16. 187.

2 For such cases cf. Aelian, Varia Historia 9. 39.

263

THE APOCRYPHAL LETTERS

irpovoiav eypvTCL tcov Aibs TraiSiKcov d/coifirJTOis
iravTayoQev ofifidicov fioXah TrepifypaTTOVGiv,
ovtco fcal o~e yvr\Giov apeTrjs cpvXatca fivpioi?
7rai8eva€Q)<; 6$>6aXfioh 6 Aoyo? cpcoTt^ei. Upcorea
fiev $r) tov AlyviTTiov cpaac ttolkiXcus fiopcpah eav-
70V igaXXdrTeiv, coairep hehioTa fir) XdOy Toh Se-

B OfievoLS o)<? i)v aocpbs i/ccpyjvas' eyco 8e elirep rjv oWw?
crocpbs 6 Upcorevs real olos 1 iroWd tcov ovtcov
yivcocnceiv, ft>9 "Ofirjpos Xeyei, t>)? fiev cpvaeco?
avrbv iiraivco, r>}? yvcofir}<; 8' ov/c aya/jLai, Sioti
fir) tfiCXavOpcoirov tlvos, dXX! diraTecovos epyov
iirolei fcpviTTCDV eavTov, iva fir) xprfaifios dv6pco-
7ro£? y. ae hi, co yevvale, Tt9 ovk av d\r)0co<;
Oavfidaeiev, ft>? ovhev tl tov Uptoreco? tov aocj)ov

C fielcov el, 2 el fir) /cal fidXXov eh dperrjv dtcpav
Te\e<T0els cov e%ef? /caXcov ov cpOoveh dvOpcoiroi^,
a\V r)Xlov /cadapov Si/crjv cuctIvcls aocjilas d/cpai-
cfivovs iirl Trdvras ayeis, ov fiovov irapovai
tcl el/cora %vvcov, aXXa kcl\ dirovra^ icfS ocrov
e^eari Toh irapd aavrov aefivvvcov. vi/ccor)? 8'
av ovtco ical tov 'Opcpea tov /caXov oh irpaTTet^,
ecye 6 fiev Ti]v ol/ceiav fiovaiKrjv eh Ta? tcov
6i)plcov dfcoci<; /caTavdXia/ce, av 8' coairep eVl

D acoTijpia tov kolvov tcov dvOpcoircov yevovs re^-
6eh> Tr)v *AcricXr)Tnov %elpa iravTaypv £r)Xcov,
diravTa eirepxil XoyUo re ical acoTrjpup vevfiaTL. 3

1 o16s re ? Hertlein.

2 el, cl fit) iced Barocciamis ; el nal ^ Vossianus, c2 /a)) ko.\
HcitUiii. 3 TTvcvjAaTi "breath," Martin.

264

TO IAMBLICHUS

wakeful eyes as lie keeps wateh over the darling
of Zeus, so too does true report endow you, the
trusted guardian of virtue, with the light of the
countless eyes of culture. They say that Proteus
the Egyptian used to change himself into various
shapes 1 as though he feared being taken unawares
and showing those who needed his aid that he was
wise. But for my part, if Proteus was really wise
and the sort of man to know the truth about many
things, as Homer says, I applaud him for his talent,
but I cannot admire his attitude of mind, since he
played the part, not of one who loves mankind, but
of an impostor by concealing himself in order to
avoid being of service to mankind. But who, my
noble friend, would not genuinely admire you, since
though you are inferior in no way to wise Proteus if
not even more fully initiated than he in con-
summate virtues, you do not begrudge mankind the
blessings that you possess, but, like the bright sun,
you cause the rays of your pure wisdom to shine on
all men, not only by associating, as is natural, with
those near you, but also as far as possible by making
the absent proud through your writings. And in
this way by your achievements you surpass even
charming Orpheus ; for he squandered on the ears of
wild beasts his own peculiar musical gift, but you, as
though you had been born to save the whole human
race, emulate everywhere the hand of Asclepius and
pervade all things with the saving power of your

1 Odyssvj 4. 363 foil. ; Vergil, Gcorgics 4. 388 foil.

265

THE APOCRYPHAL LETTERS

wo-t' e/moiye hoicel teal "Ofirjpos, el aveftlw, iroXXw
hiKaiojepov av eirl aol to eVo? alvi^aaOai to

6*9 8' 6TL 7TOV J&J09 KaT€pVK€Tai €Vp6C KOCT/bLfp.

tw yap ovti tov iraXaiov ko/jl/jlcltos tj/jllv olovel
ennvdrjp Ti? [epos dXrj6ov<; teal yovipuov TraiSevaeax;
vtto aol /jbovep ^wirvpeirai. Kal elrj ye, Zev awrep
407 teal 'JLp/nfj Xoyie, to koivqv enrdarjs t>)9 oiKovfievi]?
o<f>eXos, ^IdpLftXtyov rbv tcakov, eirl ^kigtov
y^povov T7)peia6ai. irdvTws ttov Kal e</>' 'Opajpcp

Kal YiXuTCOVL Kal ^WKpCLTeL 1 KoX €L T£9 a\\o9

a%io<; tov X°P°v tovtov, Sifca[a<z ev)(f]S eiriTevy fia
Tot? TrpoTepov evTV^Oev ovtco tovs iiceivwv
Kcupovs eirl fiel^ov rjv^tjaev. ovSev Srj KcoXvei
Kal ifi rj/jicov dvhpa Kal Xoyrp Kal ft Up twv
B dvSpcov eKeLvcov dvrd^iov vcj)' 6fiolai<: et^afc e?
to aKpoTaTov tov yijpcos eV evhaipiovia tcov
dvOpooTTcov TrapaTre/jLcpOrjvat..

80

3')0 Sapa7rlci)VL T(p XapurpoTciTfp 2

" " hXXoL fiev aXXcos t<29 iravrjyvpei^ vofii^ovaiv,
iyw 8e rjBv aoi yXvKela^ kopTr\<$ avvOqpia t&v eiri-

1 'laoKpdrei Cumont, since Socrates was only seventy when
he died.

2 Hertleio 24.

1 Odyssey 4. 498. The original verse ends with -n6vT<?,
266

TO THE MOST ILLUSTRIOUS SARAPION

eloquence. Wherefore I think that Homer, too, if
he were to return to life, would with far more justice
allude to you in the verse :

" One is still alive and is detained in the wide
world." 1

For, in very truth, for those of us who are of the
antique mould, a sacred spark, so to speak, of true
and life-giving culture is kindled by your aid alone.
And grant, O Zeus the saviour, and Hermes, god of
eloquence, that this blessing which is the common
property of the whole world, even the charming
Iamblichus, may be preserved for the longest possible
period of time ! Indeed, there is no doubt that in the
case of Homer and Plato and Socrates 2 and others
who were worthy to be of that company, the prayers
of the just were successful and did avail men of old,
and thus increased and prolonged the natural term
of those great men's lives. So there is no reason
why in our day, also, a man who in his eloquence and
virtuous life is the peer of those famous men, should
not by means of similar prayers be conducted to the
extreme limit of old age for the happiness of
mankind.

80
To the most illustrious Sarapion 3

People observe the public festivals in various
ways. But I am sending you a hundred long-stalked,
dried, homegrown figs as a sweet token of this

"on the sea"; the verse was a rhetorical commonplace and
the ending is often altered to suit the context.

2 There would be more point in the reading "Isocrates"
(Cumont) since he lived to be nearly one hundred.

3 Sarapion is otherwise unknown.

267

THE APOCRYPHAL LETTERS

C ywpioav lo"%dhwv fia/cpoKevTpovs i/carbv i/cire/jurco,
tw fjuev rod hcopov fieyeOei /ii/cpdv, rw fcdXXei he
iaco<; dpfcouaav r)hovr)v pLvr)o~Tev(t)v. * Apia~TO<f)dvei
/iev ovv ho/cel elvai 7rXr)v fieXiTOS ra>v dXXcov yXv-
/cvrepov Ta? lo-%dha<$, zeal ovhe tovt dveyeTai rcov
la^dhcov elvcu yXv/cvrepov, &>? avTos iiuicpivas
Xeyer 'Hpohorw he dpa tw avyypacpel 7T£>o? eVt-
hei^iv €pi]fiLa<z dXr)0ov<z 7)pzcecrev elirovn " Tlap

D oh ovre ervzed eariv ovre aXXo dyaObv ovhev" &>?
dp ovre aXXov tivos ev zcapiroh dyaOov irporepov
twv ervzecov 6vto<$, ovre en irdvTws dyaOov heov
Toh * irap oh av fj to gvkov. "Opuripos he 6 aocfrds
ra {iev aXXa tcov zcapiroiv eh fieyeOos rj XP° av V
zcdXXos eiraivel, fibvep Be to> avzcw ttjv t% yXvzcv-
ttjtos eircovvfilav o-vy%u>pel. zeal to fieXi 'xXwpbv
331 zcaXet, hehia)<; fir) Xddrj yXvzcv irpoaeiTrcov, b zeal
TTiKpbv elvcti iroXXa^ov avfiftalveL' tw avK(p he
dpa fJLovw dirohlhcoo-c ttjv oliceiav evfyrjpiiav, coenrep
tw ve/CTapL, hioTL zeal fiovov yXvzei) twv dXXcov eaTL.
zeal fieXi fiev 'iTnro/cpdTTjs cfyrjal yXvzev jxev elvcu
tt)v alaOrjo-tv, iritepbv he TrdvToos ttjv dvdhoaiv, kcu
ouk diriaTO) TrS Xoyw' ^oA,?}? yap avTO ttoltjtlkov
elvai %vfi7ravT€<; opboXoyovav teal Tpeireiv tovs
XVfiovs eh TovvavTiov t?}? yevaews. b hr) zeal

B fidXXov rr)? etc ^vaecos avTov 7rucpoT7]TO<; zeaTt)-
yopel ty]v yeveaiv ov yap av eh tovto fieTeftaXXev
b iriKpov io-nv, el pur) ko\ irdvTG)? avr(p Trpoar)v
ef dpxrjs tovto, ac/>' ov Trpbs to eTepov pueTeiniTTe.

1 Se'ov rots Hortlein suggests ; ZiovTos MSS.

1 Quoted in Atlienaeus, Dc i pnosoph 4 'sts 652f ; Fragg. Tncert,
Full. 7 ovlev yap uvtus yKvKvrepov tu>v IcrxdSwv.

268

TO THE MOST ILLUSTRIOUS SARAPION

pleasant festal season. If you measure the gift by
its size, the pleasure I offer you is trifling, but if
measured by its beauty it will perhaps suffice. It is the
opinion of Aristophanes 1 that figs are sweeter than
anything else except honey, and on second thoughts
he does not allow that even honey is sweeter than
figs. Herodotus 2 the historian also, in order to
describe a really barren desert thought it enough to
say : " They have no figs or anything else that is
good " ; as though to say that among the fruits of the
earth there is none to be ranked above figs, and that
where men had figs they did not wholly lack some-
thing good. Again, the wise Homer praises other
fruits for their size or colour or beauty, but to the fig
alone he allows the epithet " sweet." 3 And he calls
honey "yellow," 4 for fear he should inadvertently
call "sweet" what is in fact often bitter; accord-
ingly, to the fig alone 5 he assigns this epithet for its
own, just as he does to nectar, because alone of all
things it is sweet. Indeed Hippocrates 6 says that
honey, though it is sweet to the taste, is quite bitter
to the digestion, and I can believe his statement; for
all agree that it produces bile and turns the juices
to the very opposite of its original flavour, which fact
even more surely convicts it of being in its origin
naturally bitter.' For it would not change to this
bitterness if in the beginning this quality had not
belonged to it, from which it changed to the

2 1. 71. 3 Odyssey 7. 116. * Odyssey 10. 234.

6 Homer does however call honey " sweet" in Odyssey
20. 09 jUe'AiTt y\vKep!f>.

6 Be internis ajfectionibus 84a ; Hippocrates is speaking of
honey that has been cooked.

7 Oration N. 241a, Julian says that honey is made from
the bitterest herbs.

269

THE APOCRYPHAL LETTERS

ovkov Se ovk aladtjcrei puovov rjhv, dXXa Kal dva-
Boaec Kpelrrov iariv. ovtco Be eariv dvOpcoirois
cocpeXi/iov, coare /cal dXetJKJHip/MifCov aurb iravTos
oXeOpiov (fiapfidfcov cf>r)o~lv "ApiaTOTeXrjs elvat, kclv
tols heiirvois ovk aXXov rivbs t) tovtov %«/?«' t ^ v
eheapaTcov it poTrapaTiOecrOai re Kal eiriTpayrip,a-
C ri^eaOai, /caOdirep dvr aXXr)<; tivos dXe^rjaecos
lepa<; TaZ? tcov ftpcopLaTcov dSi/clais irepiTrrvaao-
jievov. /cal p?qv otl /cal deols to ctvkov dva/ceuai,
Kal Ovalas earlv aTrdarjs ip/3co/Mov, /cal otl irav-
to? XijBavwTov /cpeLTTOv is Ovpudparos cncevaaiav
iartv, ovk e'yLto? lSlo<; ovtos 6 Xoyos, aXX y octtls ttjv
Xpeiav avrov epaOev, olSev cos dvSpbs crocfaov /cai
lepo(j)dvTov Xoyos earL (deocppaaTOS Se 6 KaXos
ev yecopyias irapayyeXpaau ra? tcov erepocfrvTcov
D BevSpcov yevecreis eicTidel? /cal oo~a oXX^Xov^ols
ey/cevTpio-eaiv ei/cei, 7rdvTcov, 61/j.ai, tcov cpvTcov
paXXov erraivel ttJ? o~v/cr)<; to hevSpov cos dv ttol-
KiXrfs Kal Siacpopov yevecrecos Scktikov kol fiovov
tcov aXXcov evKoXov iravToiov yevovs eveyKelv (3Xd-
ctttjv, el tls ai/TOV tcov kXuBcov eKTepicov eKaaTOV,
elTa €Kp)j£a<; aXXrjv e? aXXo tcov irpepuvcov ep,<f>vrj
392 yovrjv ivappLoaeiev, cos dpKelv i]8r) iroXXaKLS avTov
Kal dv6 oXoKXrjpov k/jwov ttjv o^tlv, diov ev Xei-
pcovi yapieGTaTip ttolkIXt]v tlvcl Kal iroXveiSPj tcov
Kapircov dcp' eavTOv ttjv dyXatav dvTL7re7rop,cpbTOS.
Kal Ta p,ev dXXa tcov ciKpoSpvcov ecrTiv oXiyo^povca
Kal ttjv fjLOvrjv ovk dveyeTai, julovco Se tco ltvkco
Kal virepeviavTi^eiv efeaTt Kal Trj tov p,eXXovTos

1 Aristotle, Frag. 103, Rose.
270

TO THE MOST ILLUSTRIOUS SARAPION

reverse. But the fig is not only sweet to taste but
it is still better for digestion. And it is so beneficial
to mankind that Aristotle 1 even says that it is an
antidote for every deadly poison, and that for no
other reason than this is it served before other
food as a first course at meals and then at the end
for dessert, as though we embraced it in prefer-
ence to any other sacred means of averting the
injury caused by the things we eat. Moreover, that
the fig is offered to the gods also, and is set on the
altar in every sacrifice, and that it is better than
any frankincense for making fragrant fumes, this
is a statement not made by me alone, 2 but who-
ever is acquainted with its use knows that it is the
statement of a wise man, a hierophant. Again, the
admirable Theophrastus 3 in his precepts of agri-
culture, when he is describing the kinds of grafted
trees and what sorts admit of being grafted on one
another, commends the fig tree above all other
plants, if I am not mistaken, as being able to receive
various and different kinds, and as the only one of
them all that easily bears a growth of any other sort,
if you cut out every one of its boughs and then break
oft' and insert a different engrafted stock into each of
the cleft stumps ; hence to look at it is often equi-
valent to a complete garden, since it returns you the
variegated and manifold splendours of other fruits,
as happens in the loveliest orchard. And whereas
the fruits of other fruit-bearing trees are short-lived
and cannot last for any time, the fig alone can
survive beyond the year, and is present at the birth

2 A Julianic commonplace, cf. note on Vol. 2 Fragment of
a Letter 299c, and above, p. ±22.

3 Enquiry into Plants 2. 5. 6.

271

THE APOCRYPHAL LETTERS

KapTrov yeveaei o-vveveyQr)vai. coare (f>r)o-l Kal
"Ofiripos ev ' AXklvov Kr\iT(p tou? Kapirovs dXXrjXois

B eiuyripdcnceiv. eirl /jlcp ovv tS)v aXXcov iaco<; av
fiv0o<; 7roir)Ti/cb<; elvai Bo^ete' fxov(p Be rw au/ccp
TTyoo? to t>}? dXrjOeias evapyes av avpfyepoiTO, Blotl
/cal puovov tcov aXXcov Kaprrcov earl puovipcoTepov.
roiauT7]v Be eyov, olpucu, to avKov ttjv <f>vcnv, ttoXXw
fcpetTTov eo-Ji irap rjptv ttjv yevecriv, o>? elvai rdv
piev aXXwv cj)VTcov avrb Tipbicorepov, avrov Be rov
gvkov to irap* rjpuv OavpLaoriGorepov, Kal vikclv p,ev
avrb rcdv aXXcov ttjv yevsaiv, avOis B' virb tov

C irap' r)puv fjTTaaOai Kal rfj irpbs eKarepov eyKpio-et
ttoXlv adi^eaOai, KpaTOvvTi piev e'oi/co?, ols 8' av
KparelaOai Bo/cei, irdXiv e? to KaOoXov vlkcovti.
Kal tovto ovk aireiKOTWs Trap* r\plv pibvois avpL-
fialvei' eBet, yap, olp,ai, rrjv Ato? ttoXlv aXr]0(O<; Kal
tov T/79 ewas dirdar]^ 6$6aXp,6v' ttjv lepav Kal
pbeyicrTrjv AapacrKov Xeyco' Tot? re aXXois avpira-
aiv, olov lepcov KaXXei Kal vecov p,eye0et Kal copcov
evKpaauci 1 Kal Trrjywv dyXata, Kal TrorapLwv ttXij-

D Qei Kal yfjs evcf)opia viK&aav pbvtjv apa Kal tm

TOLOVTCp (j)VTW 77/90? Ti]V TOV OaVpLaTOS VTTepO^jV

apKeaai. ovBev ovv dve^erai pLeTafioXrjs to Bev-
Bpov, ovBe virepftaivei tou? eTTi^wpiovs opovs T>j?
/3Xdo~Tt]<;, dXX' avTo^Bovo^ <$vtov vbpi(d ttjv e£
dTroiKias yeveaiv apvetrai. Kal ^pvabs puev, olpai,

1 evicpaata Cobet cf. Tlmacus 24 C, evicaipla Hertlein, MSS.

1 Odyssey 7. 120.
272

TO THE MOST ILLUSTRIOUS. SARAPION

of the fruit that is to follow it. Hence Homer 1 also
says that in the garden of Alcinoua the fruits "wax
old on" one another. Now in the case of other
fruits this might perhaps seem to be a poetic fiction,
but for the fig alone it would be consistent with the
plain fact, because alone of all fruits it lasts for some
time. Such, I think, is the nature of the fig in
general, but the kind that grows with us is much
better than others ; so that in proportion as the fig
is more valuable than other plants, our fig is more
admirable than the fig in general ; and while the
latter in its kind 'surpasses all other fruits, it is in its
turn excelled by ours, and again holds its own by
comparison in both respects, first in being plainly
superior, and secondly, in points where it seems to
be inferior it wins on the general count. And it is
quite natural that this should be so in our country
alone. For it was fitting, I think, that the city
which in very truth belongs to Zeus and is the eye
of the whole East, — I mean sacred and most mighty
Damascus, — 2 which in all other respects bears the
palm, for instance, for the beauty of its shrines and
the size of its temples and for its exquisitely
tempered climate and the splendour of its fountains,
the number of its rivers and the fertility of its soil —
I say it is fitting that she alone should keep up her
reputation by the possession of a plant of this ex-
cellence and thus excite an excess of admiration.
Accordingly our tree does not brook transplanting,
nor does it overstep the natural boundaries of its
growth, but as though by a law that governs the
indigenous plant refuses to grow in colonies abroad.
The same sorts of gold and silver are, I believe,

2 Julian, as far as we know, never visited Damascus.

273
VOL. III. T

THE. APOCRYPHAL LETTERS

Kal apyvpos 6 avrbs ttoWclxov (pverai, fiovrj Be r)
Trap* tj/jllv %<*>pa TL/erei (pvrbv aWa^ov (fivvai, firj
393 hwdfievov. wairep Be rd ef 'IvBwv dycoyi/xa Kal
ol TiepaiKol afjpes rj oo~a ev rrj AWlottcov yfj tlktc-
tcli p,ev /cal Xeyerai, 1 tg3 Be r% e/jLiropias vofico
ttclvtclxov 8iaf3aiv6L* ovtco Br) 2 teal to irap fffiiv
avKOv, aXka%ov t>}? yrjs ov yivo/ievov, iravjayov
irap tj/jlwv areWerai, /cal ovre tt6\i<; ovre vrjo~o<;
eariv, r)v ov/c eirep^Tai tw rrj? r)Bovrjs dayman.
dWd Kal rpdire^av /3acri\iKr]v Koafiet, Kal iravros
B Belirvov aejjbvov icmv iyKaWcoTria/na, Kal out
evOpvirrov ovre arpeir rbv \ovre verfkarov ovre aWo
KapvKGias yevos rjSvafia io~ov rj av afy'ucrjTai' 6 to-
aovrov avrw rwv re aWcov eBeafidrcov Kal Br) Kal
twv eKaara^ov avKcov 4 irepieaii rod Oati/narcs.
Kal tcl p,ev aWa t£v ctvkojv rj oircopivrjv e^ec rrjv
ftpooo-iv rj repaaivofxeva e? to ra/ubelov 5 epxerai, to
Be Trap 1 r)puv /jlovov dpL(f)OTepL^€L rfj xpelq, Kal KaXov
/iev eariv eTTiBevBpivv, iroXkw Be koXXlov, el e?
C ttjv Tepaiav eX0oi. el Be Kal rr)v oipav avrov rrjv
ev Tot? BevBpois 6<^6a\[X(p Xdftois, Kal oVo)? e.K(i-
arov twv irpepLVcav ejrLfjirJKeaL toZ? KevTpois olovel
KaXvKcov Blktjv a7n]pTT)TaL, rj oVo)? ev kvkXw irepi-
6el t<£ Kapirw to BevBpov, aWa? eir aWais ev
aTocya) G Trepicpepei TroXveiBels ayXatas fi7]%ava-
a6ai 7 (pair}? av avrb KaQdirep ev opficp Bepris. at

1 Atyerai MSS., Bidez would retain = colliguntur, Hertlein
■rpt<ptrai.

2 ovrw 5e Hertlein in error for MSS., 5^, restored by Bidez.

3 Hercher and Hertlein o(>t &i> — ovtiev 4s rb laov acplKoiro ;
MSS. otir — tarai '^hvcrixa laov fj ; Bidez otir — l/jSva/xa X<xov 7)
(cf. Thucydides 2. 100= "where") &v a<piicr]Tat.

4 After Ikoo-toxoC Hertlein suggests o-vkwv.

■74

TO THE MOST ILLUSTRIOUS SARAPION

produced in many places, but our country alone
gives birth to a plant that cannot be grown any-
where else. And just like the wares of India, or
Persian silks, or all that is produced and collected
in the country of the Ethiopians but travels every-
where by the law of commerce, so, too, our native fig
does not grow anywhere else on earth, but is exported
by us to all parts, and there is no city or island to
which it does not travel, because it is so much
admired for its sweet flavour. Moreover it even
adorns the imperial table and is the boast and orna-
ment of every feast ; and there is no cake or roll or
pastry 1 or any kind of confectionery to match it as
a sweetmeat wherever it comes ; so far does it surpass
in admirable qualities all other dainties, and more-
over all figs from any other place. Again, other
figs are either eaten in autumn, or are dried and go to
the store-room, but the fig of our country alone can
be used in both ways, and though it is good while on
the tree it is far better when it has been dried.
And should you see with your own eyes their beauty
while they are still on the trees, and how from each
one of the branches they hang by long stalks like
flower-buds, so to speak, or again, how with their fruit
they completely encircle the tree, then you would say
that by this circular series one above another they
compose a splendid and varied picture even as a
neck in its necklace. Then again, the maimer in

1 An echo of Demosthenes, On the Crown 2C0 tvJpvirra ko\
a-TpeiTTovs Kcd ve-fjkaTa.

5 Thomas ; ouoiov MSS.

6 (ttoIxv M"SS»i Bidez; Toixy Vossianu*, Hertlein.

7 nr)xav<*>/Afvov,(pair)s Hertlein, MSS. ; n7]X av ^odai (palys Bidez.

^75

THE APOCRYPHAL LETTERS

he 1 TOiV BivSpcov egaipeaeis avrov 2 Kal r) irpb%
D \poviav fiovrjv einTexprjats ovk eXdrropa tt)? e?
ri)v y^pdav r)8oprjs %X ei T V V <pt\oTifilav ov yap
cocnrep ra aXXa rcov gvkwp 6/jlov teal Kara ravrbp
eppiirrai, ov&e awp-qhov rj X^^ V^ ( P TepcraiveTai,
dXXa rrpcdTov puep rjpepa rwv BepSpcop aura, TaZ?
Xepalv airohpeTTOVGiv, eireira opirrj^LV rj pdftBois
dtcav0a)§€(ri rcov toix wv dirapTwaiv, Iva XevKai-
vr\Tai puep rfxiro icadapcp it pocropuXovPTa, p^evy B
dveTTiftovXevTa tcop ^epeov Kal tup opviOiwv, oiovel
394 tcop Kevrpwv rjj dXe^rjaei Bopvcpopovpepa. Kal
irepl puep yepeaeco^ avrwp Kal yXvKvrrjros Kal
wpas Kal 7roirj<T€(o<; Kal xpeias ravrd o~oi irap
i)p. f jdv r) iiriaroXr) TTpoairai^ei.

r/ ye prjv to)v eKarbp dpiOpbs a>9 eari tcop
aXXcov Tipbicorepos Kal to reXeop iv avrqp tcop dpi-
Opcop 7r€piypd(j)cov, pddoi dv Tt? Oecopcop rfjBe. Kal
ovk dyvoo) piev &)? iraXaiwv Kal aocpoop dvhpwv 6
Xoyos, rod dprlov top Trepirrbv irpoKelaOai, ovBe
a)? dpxrjv cjiaaiv av^aeoj<; elpai to pur] avpBvd^op'
to yap opioiov Oarepcp puiveiv birolov Kal to erepop,
B Bvolp Be yevop,epoip top rplrov eivai rr)p Trepn-
Torrjra. iya) 8' dv, el Kal ToXpLrjporepos 6 Xoyos
earl, (pairjv O/Ltco?' dp^r}? p<ep eiGiv ol dpiOpol
TrdvToos e^rjprrfpepoi, Kal to Trpoaex^ tj}$ auf >;-
o*eaj? Sid 7ra^TO<? dp KopLL^oipro. ttoXXw ye pi]i>
61/iat BiKaiorepop tw dprUo pudXXop rj tw Trepirrw
Ttjp t/)<? avfjrjo-eoos alriav irpoaKelaOai. 6 pep

1 avrb — Sepr/s. al 8e Biilcz : aura? — Sepris tois Hertlein,
MSS.

2 avrov Kal 7; Bidez ; avrov. Ka\ 77 Hertlein, MSS.

276

TO THE MOST ILLUSTRIOUS SARAPIOX

which they are taken from the tree and the means
employed for preserving them for a long time
involve quite as much outlay as the pleasure
derived from their use. For they are not, like
other kinds of figs, thrown together in one place,
nor are they dried in the sun in heaps or promis-
cuously ; but first they are gathered carefully by
hand from the trees, then they are hung on walls l)y
means of sticks or thorny twigs, so that they may
be bleached by exposure to the direct rays of the
sun while they are also safe from the attacks of
animals and small birds, since the protection of the
prickles furnishes them with a sort of bodyguard.
So far my letter to you deals with their origin,
sweetness, beauty, confection, and use, and is in
lighter vein.

Now to consider the number one hundred, 1 which
is more honourable than any other and contains in
itself the perfection of all numbers, as one may learn
from the following considerations. I am indeed
well aware that there is a saying of wise men of old
that an odd number is to be preferred to an even,
and they declare that the source of increase is
that which does not couple. For in a pair the one
term being equal to the other remains of the same
quality, but when there are two numbers the third
produces oddness. But for my part, even though
the statement is somewhat bold, I would neverthe-
less say this : Numbers surely depend on a genera-
tive principle, and can carry on consecutive increase
through the whole series. But I hold that it is far
more just to assign the cause of that increase to the
even than to the odd number. For the number one

1 He was sending one hundred figs.

277

THE APOCRYPHAL LETTERS

C yap eh apiOfios ov/c av etrj nrepiTTos, ov/c e^wv
otov 7reptTTO? yevoiro' r) Be rrj<; BvdBos av^vyia
TIKT6L BnrXrjv rr)v irepiTTOTTjra, kclk twv Bvolv
apidfjiwv 6 Tpiros €lk6tg)<; eh av^rjcriv epxerai.
irdXtv re ev rfj rrj? erepas BvdBo? /u'fet rr}$ rerpd-
So? rr)v v7repo)(r]v XafiftdveL, teal oXgk; r) 7rpo?
aT^-qXa KOivwvia rrjv igefcarepov irepiTTOTijTa^ai-
vovcra eh rbv t/}? BvdBo? dpiOpiov TrepLKXelerai,.
BeBopevov Br) tovtov, (fiairjv av, olfiai, t/}? Trpcorrjt;
BefcdBos rr)v eh aurt)v irepi^epecav dvaKVfcXovcrrjs

D eh rbv rrjs e/carovrdSos dpiOpbv to 6\ov Bux-
ftaiveiv, go? tw fiev evl rrjv av^rjaiv av eh Betca
avvreiveiv, irdXiv cT av rr)v BeicdBa cV avTrjs dvi-
ovaav eh rbv rwv e/carbv dpidfibv avvreXeiaOai.
KavrevOev av irdXiv etj e/carovrdBcov to oXov t&v
dpiO/jLwv rr)v Bvva/iLV KapTTOvaOai, pnq-re rod evbs
Tjpepovvros, el pafj tl t% BvdBos ev rfj fillet, to
Trepirrbv del tlktoixttj^ re teal eh eavrrjv av@i<?
dva/caXovfjLevrjs, a^pis av erepa irdXiv e/caTOvrdBi
roiv dpiQpcov rb awayopuevov fcaraKXeiar), fcal to
395 -reXeov avra) TTpoo-dirrovaa irdXiv ef avrov 7T/90?
to erepov epjrvarj, rah twv e/carovrdBcov eTrrjyo-
piais del to oXov eh to t?}? KaraXy^eo)^ direipov
dvacfrepovaa. Bo/cel Be p,oi nal "Ofirjpos oi>x dirXa)<?
ovBe dpyws ev roh eireai rr)v eKarovraOvaavov
aly'iBa tw Ad irepiOelvai, dXXd tivi KpeiTTovi /cal
aTTopprjrw Xoyrp tovto alvlrreadaL Xeycov, co? dpa

1 i.e. 1 is now odd in relation to 2, and their combination
results in 3, an odd number.
a i.e. when ten is multiplied by ten.

278

TO THE MOST ILLUSTRIOUS SARAPION

is not odd, when it has no number in respect to
which it were odd. But its coupling with two pro-
duces twofold oddness, 1 and the number three,
coming from the two, naturally proceeds as increase.
Then again when we add two to two, the result is the
higher stage of the number four, and, in a word,
their conjunction, while making oddness clear in
each of their two elements, is constituted in the
number two. This being granted, I should say, of
course, that when the first decad is revolving on
itself in a circle, 2 the whole series progresses to the
number one hundred, so that by the number one
the increase amounts to ten, and the decad in turn
is added each time to itself, and the total is
reached in the number one hundred. And start-
ing again from this point, with the hundreds, the
whole series of numbers derive their power, by
the activity of the number one, except that it is
the number two 3 when combined with it that ever
produces the odd and again recalls it to itself,
until again it concludes with a second hundred the
sum of all the numbers, and, making it complete,
proceeds again from it to another and under the
denomination of hundreds continually carries forward
the sum to the conception of infinity. So I think
that Homer too in his poems does not lightly or
idly assign to Zeus the hundred-tasselled a?gis, 4 but
in a lofty and obscure saying he hinted at this

3 The writer, who probably could not have explained his
cryptic language, insists on the superiority of the dyad,
even and feminine, to the odd number 1, regarded as the
male principle.

4 The epithet is not used in our Homer of the regis of
Zeus, but of the segis of Athene and the girdle of Hera.

279

THE APOCRYPHAL LETTERS

Tft) reXecoTcira) 6ew tov TeXecorarov dpiOfibv irepid-
B yfreie fcal oS jjlovw irapa toi»? aXXovs av SiKatorepov
KoafxoiTO, rj otl tov ^vpnravra Kocr/nov, bv eh alyi-
So? a^rj/xa T(p t?}? el/covos Trepicfrepel ^vveiXrjcpev,
ovk aAAo? 7T&)? rj 6 tcov etcarov dpi@/nb<; irepiypdcpei,

TT) KCLTCL KV/cXoV eKCiTOVTaZl T1)V 6? TO 0X0V TOV

vorjrov KaTavoTjaiv i^apfiorrcov. 6 & avrbs X0709
outo? zeal top eKarovrd^eLpa, rbv Ytpidpea), KaOi^et

C irdpeBpov tw All, kol\ irpb^ rrjv tov Trarpbs dfiiX-
XaaOai avy^wpel SvvapLLV, olov ev tw tov dpi6p,ov
TeXew to reXeov clvtw t/}? l<r%vo$ a7rohi$ov$. koX
firjv Kol TllvSapos ®r)/3a?o<> rrjv dvalpeaw tjjv
Tv(j)o)i(o<; ev einvLKioL^ KrjpvTTcov /cal to toD jieyi-
cftov tovtov yiyavTOS /cpdros tu> /JLeylo~T(p ftaaiXel
tcjp Oecov irepiTiOeh ov^ erepcoOev clvtw Tr}$ evcprj-
/alcls Kpcvrvvei tt)V vTrepftoXrjv rj oil tov ylyavTa
rbv e/caTOVTa/cecfiaXov evl {3Xi]{icltl KaOeXelv ijp/ce-
aev, oj? ovTe tlvos dXXov eh X e W a T °v Aib? eXOelv

D dvTiixdyov ylyavTOS vofXLcrOevTO^ r) bv r) fiijTrjp
fiovov tgov aXXwv etcaTov fcecfxiXah wirXiaev, ouTe

€TepOV TLVOS 0€(OV rj fJLOVOV AtO? d^LOVLKOTepOV 7T/30?

Tr)V tov ToaovTOv yiyavTO? /caOalpeaiv ovtos.
SifMoviSy he apa tu> /leXiKw 77730? Trjv 'AttoXXcdvos
ev(j)r)/uLiav dpKel tov 6ebv"^KaT0v irpoaeiirovTi koX
KaOdirep uvt aXXov tlvos lepov yvcopla/jLaTos
avTOV Trjv eTroovvjulav Koo-fJLr)o~ai, o^lotl tov Uvdcova,
tov hpdicovTa, /3eXeo~iv etcaTov, w? $r}aiv, e^eLpoa-
280

TO THE MOST ILLUSTRIOUS SARAPION

that to the most perfect god lie attached the most
perfect number, that number by which alone beyond
all the others he would most fittingly be adorned,
or because the whole universe which he has com-
prehended in the shape of an a«gis, by reason of
the roundness of that image, no other number
than the hundred describes, and so with the round
number one hundred he harmonises the conception
of the intelligible world as a whole. Again, on the
same principle he makes Briareus with his hundred
hands the assessor of Zeus and allows him to rival his
father's might, as though he expressed the perfec-
tion of his strength by means of the perfect number.
Again, Pindar 1 the Theban, when he celebrates the
destruction of Typhoeus in his odes of victory, and
ascribes to the most mighty ruler of the gods power
over this most mighty giant, rises to the highest
pitch of praise simply because with one blow he
was able to lay low the hundred-headed giant, as
though no other giant was held worthy to fight
hand to hand with Zeus than he whom, alone of all
the rest, his mother had armed with a hundred
heads ; and as though no other of the gods save
Zeus only were worthy to win a victory by the
destruction of so great a giant. Simonides 2 also,
the lyric poet, thinks it enough for his praise of
Apollo that he should call the god " Hekatos " 3
and adorn him with this title rather than with any
other sacred symbol ; for this reason, that he over-
came the Python, the serpent, with a hundred

• x Pindar, Olympian Ode 4. 7 ; Pythian 1. 16.

2 Simonides, frag. 26, Bergk.

8 This epithet means "Far-Darter" and is misinterpreted
by the writer of this letter to mean " Hundredth."

281

THE APOCRYPHAL LETTERS

396 <tclto, teal fiaXXov avrbv^E/carov r) TlvOiov yalpe.iv
irpoaayopevofievov, olov oXoKXi^pov tivos eircovv-

fJLLCLS <7VfMJ36\(p 7Tp0(T(j)0)V0Vfji€V0V. T) J€ fir)V TOV

Aua Opeyfra/uevrj vrjeros, rj KpTjrrj, KaOdirep rpocjyela
ti)? Ato? virohoyfis dvTiXaftovcra tco tcov e/carbv
nroXecov dpiO/jLcp reri/jirjTai. real ®rj/3a<; Be apa Ta?
6Karovra7rv\ov<; ovtc aXXov rivbs rj rovrov %dpiv
eiraivel "Ofirjpos, Bloti rat? irvXai? tclls e/carbv
fcdWos rjv OavfiaaTov. /cal aicoirco Qecov eKarofi-

B /3a9 teal vecos eKaTovraweBov; Ka\ Pcofiovs ercarov-
Tafcp/-)7TiBa<; Kal tovs e/carovraSoyov^ dvBpcovas
teal Ta? dpovpas Be rds eKarovrairXed povs Kal oaa
a\Xa deld re Kal dvdpcoircva rfj rov dpid/JLov TovBe
TrpoarjyopLa avveuXTjirraL. o ye fiev dpLdfxbs ovtos
olBe Kal arpaTMOTiKrjv bfxov Kal elprfVLK^v rd^iv
Koapbrjaai, Kal (paiSpvvei fiev ttjv eKarovravBpov
Xoyayiav, rifia Be r/Be Kal BiKacrTcov e? to Xaov
i]Kovaav eiroyvu/jLLav. Kal fie Kal irXeico tovtcov

C eyovra Xeyeiv 6 ta}? eTTicrToXi]^ eiricTT picket vo/jLO<;'
(tv Be dXXa crvyyvcofjLrjv eyeiv tw Xoyco, Bloti Kal
ravra irXelco tcov iKavcov elprfrai. Kal ei fiev hyei
jjL&Tpiov eirl crol Kpirfj KaXXo? to eyyeiprjfJia, nrdv-
TW9 Kal 7rpo? tou? aXXovs eKcpopov eaTai, tt}<?
it apa aov yjnjcpov tyjv fxapTvplav Be^dfxevov el Be
yeLpbs eTepas irpoaBelTai 7rpo? to to£> ctkottov
o~VfjL7rXi]pco/iia, t/? av aov kuXXlov elBeiri tt)V ypacfrijv
€t? KaXXos aKpifttocras 7T/30? tijv t?}? #ea? rjBovrjv

D diroXeavai ; 1

1 aKpt&uxras — airoXeavci (ef. iiriXcalvow vol. 1, Oration 3. Ill
1) in tame sense) Ilertlein suggests. Hereher aKpifiwnai.
tleleting the last six words. MSS. anpifiwcravTos — anoKavg-ai,
retained in Hertlein's text.

282

TO THE MOST ILLUSTRIOUS SARAPION

shafts, as he says, and the god himself took more
pleasure in being addressed as " Hekatos " than as
"the Pythian/' as if he were thus invoked by the
symbolic expression of his complete title. Then
again, the island Crete which nurtured Zeus, has
received as her reward, as though it were her fee
for sheltering Zeus, the honour of cities to the
number of one hundred. Homer 1 too praises
Thebes the hundred-gated for no other reason than
this that there was a marvellous beauty in her
hundred gates. I say nothing of the hecatombs of
the gods and temples a hundred feet long, altars
with a hundred steps, rooms that hold a hundred
men, fields of a hundred acres and other things
divine and human which are classed together
because they have this number for their epithet.
It is a number, moreover, that has the power to
adorn official rank both for war and peace, and while
it lends brilliance to a company of a hundred soldiers
it also confers distinction on the title of judges 2
when their number is one hundred. And I could say
more than this, but the etiquette of letter-writing
deters me. But do you be indulgent to my dis-
course, for what I have said already is more than
enough. And if my essay has in your judgement
even a mediocre elegance it shall surely go forth for
others to read, after receiving the testimonial of
your vote ; but if it need another hand to make
it fulfil its aim, who better than you should know
how to polish the manuscript to the point of
elegance and make it smootli so as to give pleasure
to the eye ?

1 Iliad 9. 383 ; Acntid 3. 10G.
a The centum viri,

283

THE APOCRYPHAL LETTERS

81

VtacnXeiw l

To €jh(J)vt6v /jlol e/c iraihoQev yaXrjvov real cfriXdv-
OpooTrov pe^pi ye rod irapovros eTriSei/cvvfievos,

TTCLVTCLS VTTrjKOOVS €KOfMiadfir)V TOU? OIKOVVTCLS TY]V

v<$ rfkiov. ISov yap itclv yevos flapfidpwv fiexP^
opicov oa/ceavov Trora/iov Bcopd /jloi kojjll^ov rj/ce
rrapa iroal to?? i/jLols, oiiolw^; he /cal Xaydhapes ol
irapa top Advov/3iv e/crpafyevres ical Tottol ttolkl-
Xo/capofAopcfioi, 2 oh ovk eari 6ea ojioioeihr]^ dvOpd)-
ttois, dXXa /xop<pr] dypiaivovaa. ovtoi /card rrjv
evearcoaav nr poicaXivhovvTai i-^veai Tot? e/xot?,
VTTLcr^vovfievoL iroielv i/ceira, direp rfj ififj dpfio^et
/3aaiXela. oi)^l he ev tovtm /jlovov eXrcofiai, dXXa
hel fie avv ttoXXS) tw rd^et tcaraXaftelv ttjv Tiep-
o~wv /cal Tpoircoaaadai top ^.dirwpiv e/cecvov top
dnoyovov Aapelov yeyovora, ci^pi^ ov vir6(f)opo^
/cal VTTOTeXrjs fxot yevrjrar evrevOev he /cal rrjv
'Ivhwv /cal tyjv Xapa/crjvcov TrepLoi/clha eKiropOrjaai,
a^pt? ov /cat avrol iravre^ ev hevrepa rdtjei ftaai-
XeLas yevcovrac rr}? e//.?)? hirofyopoi koX viroreXeh.
d\X y avrbs eire/ceiva t?}? tovtcov hwdfiews 7re(f>p6-
vy/cas, evXdfteiav fiev Xeywv evhehvaOai, dvaiheiav
he irpoftaXXo/jLevos, /cal irawrayov hiafyrj jjli^wv

1 Hertlein 75. It occurs in a great number of MSS., some-
times with the reply of Basil, also apocryphal, and in Basil,
L< iters 3. p. 122. The text is very corrupt.

2 TrotKi\oKav6ap6/j.op(poi, " shaped like variegated beetles,"
Reiske, from eviiop<poiroiKi\oxav0ap6fxop<poi, the reading of
Palatinut 14G.

1 This letter, generally recognised as spurious, is perhaps
a Christian forgery, since it gives an unfavourable impression

?8 4

TO BASIL

81

To Basil *

Up to the present I have displayed the innately
mild and humane temper that I have shown since
childhood, and have brought under my sway all
who dwell on the earth beneath the sun. For lo,
every tribe of barbarians as far as the boundaries of
the river of Ocean has come bringing gifts to lay
at my feet ! And likewise the Sagadares 2 who are
bred on the banks of the Danube, and the Cotti
with headdresses of many shapes and colours, who
are not like the rest of mankind to look at, but have
a fierce and wild appearance. These at the present
time are grovelling in my footprints and promise to
do whatever suits my majesty's pleasure. And not
only am I distracted by this, but I must with all
speed occupy the country of the Persians and put
to flight the great Sapor, who is the descendant
of Darius, until lie consents to pay me tribute and
taxes. Afterwards I must also sack the settlements
of the Indians and Saracens, until they too shall
all take second place in my Empire and consent to
pay tribute and taxes. But you have in your own
person displayed a pride far exceeding the power
of all these, when you say that you are clothed in
pious reserve, but in fact flaunt your impudence, and
spread a rumour on all sides that I am not worthy

of Julian. The writer knew nothing of Julian's style and
mannerisms. Julian was no boaster and avoided outlandish
words. It was probably read by Sozomen, 5. 18. 7, and is
of early date. Julian was in frequent correspondence with
Basil, and for their friendly relations cf. To Basil, p. 81.

2 This tribe cannot be identified. Julian himself always
calls the Danube "Ister."

THE APOCRYPHAL LETTERS

dvd^iov fie t/}? twv Twfiaucov ftaaikelas yeyove-
vcu. rj ovk ola 6 a avros, co? Kcovara tov Kpari-
arov yeyova diroyovos ; Kal tovtcov ovtco yvcoa-
OevTcov rjfilv (tov eveica ovSe rTy? irpoTepas i^eo-rr]-
fiev SiaOecrem, rjo-nep en veoi 6We? rfj 7)\iicLa iyco

T€ Kal (TV fM€T6(T)^rJKafieV. dWa ya\rjVO) Tft) (j)pO~

vrj/JLCtTi OecnTi^w Serca etcaTovrdhas ^pvaiov \trpo)V
e^airoo-TaXrjvai fioi irapa gov ev ttj irap6h(p jjlov
rfj Kara Trjv KatVa/)o?, en fiov Kara rrjv Xea>(/>o-
pov virdpyovros, o~vv 7roW(p tm Tayei p,eWovro<>
/jlov ftahl^eiv eirl tov HepaiKov iroXefiov, erolpov
ovtos jjlov, el fir/ tovto Tronjaeis, irdvja toitov
dvaaKevdaai t/)? KatVapo?, Kal tcl ttoXcu avTrjs
iyrjyepfieva KaWiovpyrjfiara Karao-Kayfrai Kara
toitov, vaovs re Kal dydXfiaTa avaaTTJaat, coaTe
fie irelaai irdvTa^ eliceiv $aai\el ' Pa) fialwv Kal firj
virepaLpeaOai. to ovv e^ovofiaaOev ^pvaiov ef
dpiQpov fyyCo Kafiiravw TrpvTaviaa^ Kal BiafieTpi)-
cras acr^aXw? e^airoaTeiXov fxoi hi oIkgiov ttigtov
aoi ovto<;, SaKTvXuo tw aa> o-fypayiadfievos, were
fie e-neyvwKOTi, kuv o^re iroTe, tov Kaipov to dira-
patTrjTov yaXrjvov aoi yeveaOai irepl to, eirTaia-
fieva. a yap dveyvcov, eyvwv Kal KaTeyvcov. 1

1 This last sentence was probably not in the original letter
hut was quoted as Julian's by Sozomen 5. 18 and added to
this letter in some MSS. It occurs separately in one MS.,
Ambronanus K 4, with the title irphs 4Tri<r;c6irovs (Oumont,
Seeherehei, i>. 47).
286

TO BASIL

to be Emperor of the Romans. What ! Do you not
yourself know that I am a descendant of the most
mighty Constans ? And although this your conduct
has come to my knowledge I have not, as concerns
you, departed from my former attitude — I mean that
mutual regard which you and I had when we
were young men of the same age. But with no
harshness of temper I decree that you shall despatch
to me one thousand pounds weight of gold, as I
march by Caesarea, to be paid without my leaving
the high-road, since I purpose to march with all
speed to carry on the war with Persia, and I am
prepared, if you do not do this, to lay waste the
whole district of Caesarea, 1 to tear down on the
spot those fine buildings erected long ago, and to
set up instead temples and images, that so I may
persuade all men to submit to the Emperor of Rome
and not be inflated with conceit. Accordingly,
weigh the above-mentioned gold to that amount on
Campanian scales, oversee it yourself and measure
it carefully and despatch it safely to me by some-
one of your household in whom you have confidence,
and first seal it with your own seal-ring, so that, if
you have recognised, late though it be, that the
occasion admits of no evasion, I may deal mildly
with your errors of the past. For what I read, I
understood and condemned. 2

1 Caesarea had had three fine temples destroyed by the
Christians. Julian ordered their restoration, confiscated the
estates of the Church, and imposed a fine of .300 lbs. of gold,
cf. Sozomen 5. 9. 7. Julian's death may have prevented
the enforcement of the penalty.

2 See below, frog. 14, p. 303.

287

THE APOCRYPHAL LETTERS

82
TdXXos icaiarap 'lovXiavqy dBeX(j>(p yalpeiv 1

£54 'H yeirviaai? t/)? %w/?a?, \ey&> Be rrjs'Icovias,
C irXelarov oaov KepBos eh vp<as rjveyKev. dvico-
pbevovs yap rjfid^ Kal Bvo-x^paivovra? eirl rafc
apteral? fyrjpais irapepuvOrjaaTo. ri Be eariv b
Xeyco, yvcoarj. rjicev eh rjfierepa? a/coas aTroarrj-
vai pev ae tj;? irpoTepas 0p7)CTfceia<; ti)<$ e/c irpoyo-
vcov irapaBoOeiarj?, eirl Be rrjv pdraiov BeiaiBai-
poviav eXrjXaKevai, otarpcp tivI rcaicM avp,fiovX(p
eh tovto eXaOevra. Kal ri ovk ep,eXXov irdayew
Bva^epaivcov ; &)? yap 2 el pev ti tcov ev aol koXcov
D Biafiooopievov yvoirjv, KepBos olneZov r)yovp,ai, ovrco 3
Be ti toov Bva^ep&v, oirep ovk olpai, e^iaii? fypico-
p.a pidXXov epiov vopLifa. eirl tovtois ovv dvieop,evov
pe 7] irapovaia rod irarpo? rjpoov 'Aeriov rjvcfrpai-
vev, LLTrayyeXXovTO? p.ev evavTia, rjpuiv Be cvktw
Kal yap airovBd^eiv ae ecpt] eh oIkovs evx&v, Kal
pii] Troppa) tt}? pveias twv dOXrjTcop dvBpwv airo-
airdaOai, oXcos Be eyeaQai Biefieftaiovro rrj? Oeoae-

1 No number in Hertlein. First published by Vulcanius,
Leyden, 1597 ; found only in Palatinus 209, Barberinus 132.

2 yap Hertlein would add.

3 ovTUi 5e Hertlein suggests ; el 5e Reiske ; ou 5e MSS.

1 Nearly all the critics reject this letter as a Christian
forgery, but it is defended by Seeck, Geschichte d. Unter-
gangs d. Antiken Welt, IV. 124, 440, (J. Philostorgius 3. 27. 53,
Bides, says that (Callus, Julian's half-brother, who was a
Christian, frequently sent Aetius to instruct Jnlian in
Christian doctrine in order to counteract the influences

288

GALLUS CAESAR TO HIS BROTHER JULIAN

82

Letter from Gallus Caesar to his brother Julian l

Gallus Caesar to his brother Julian, Greeting.

My nearness to the country, I mean to Ionia, 2
has brought me the greatest possible gain. For it
gave me comfort when I was troubled and pained
at the first reports that came to me. You will
understand what I mean. It came to my ears that
you had abandoned your former mode of worship
which was handed down by our ancestors, and goaded
by some evil kind of madness that incited you to
this, had betaken yourself to that vain superstition.
What pain should I not have suffered? For just as
whenever I learn by public rumour of any noble
quality in you I regard it as a personal gain, so too
if I hear of anything disturbing, which, however, I
do not think I shall, in the same way I consider it
even more my personal loss. Therefore when I was
troubled about these matters, the presence of our
father Aetius 3 cheered me, for he reported the
very contrary, which was what I prayed to hear.
Moreover he said that you were zealous in attend-
ance at the houses of prayer, and that you are not
being drawn away from pious remembrance of the
martyrs, and he affirmed that you entirely adhere to

that inclined him to paganism. If genuine it must be
dated between 351, when Gallus was made Caesar, and
354, as Callus was put to death by Constantius in the
latter year.

- Callus Caesar resided at Antioeh till 354 when he went
to Constantinople. Julian, meanwhile, was studying at
Pergamou and Ephesus. For his relations with Callus,
see Vol. 2, To the Athenians 273 A.

8 For Aetius see Introduction and Letter 15.

289
VOL. III. U

THE APOCRYPHAL LETTERS

455 /3eta? row r) fieri pwv. eyco Be aoi tovt dv evnoL/iit
Kara 1 to 'OfjLijpLKOv BaW' ovtcos, teal eirl roiav-
tcu? fivelai? evfypcuve toi>9 dyairoiVTas, /-ie/zi/77-
lievos &)? ov/c eari Tt Oeoo-efteia? dvcorepov. r\ yap
et? ciKpov dperrj iraiBevei to puev yfrevBo 1 ; ft)? diraTt]-
Xbv fiiaelv, rod Be aXrjdovs eyeaQai, oirep fidXtara
ev rfj irepl to Oelov (patverai 6p7]cnceiq. b')(\o<; yap
itclvtw*; fyikoveiKov /cal aaraTov to Be jxovov avv
B ivl 2 virovpybv ov f3acn\ev€L rov iravrbs, ovk ck
Bao-fiov Kal KXrjpov, KaQdirep ol Kpovov TralBes,
aX\ y avroapxv ov, Kal Kparovv tcov diravrcov, ovBe
Be^dfievov ftiq irap erepov, s dWd irpb iravrcov ov.
tovto 6Wft)? #eo?, ovirep avv tw o<^eiKofievw aeftda-
fiarc irpoaKwelv XPV' eppcoao.

83

Iov\iavw RvardOios (j)LX6ao(f)0<; 4

'H? wvrjae ye to avv0rjp,a tj/jllv fxeWrjaav dvrl
yap rov rpefieiv Kal BeBievai <f>ep6/jLevov eirl t?}?
Brn±oo~ia<z dirrjvrjs Kal irepnTiirTOVTa KpanraXcoacv
bpewKOfiois Kal f)p.Lovoi<; aKoarijaaac Kad' f, 0/j,r)pov
Bl dpyiav Kal 7r\i]o~/jLOvr)V dveyeaQai Kovcoprov Kal

1 Reiske deletes Kara.

2 Heyler suggests that ovtieA virovpybv " subservient to
none " would be more appropriate to Gallus, who was an
Arian. In any case, Heyler's reading gives a better sense
to vitovpyhv.

8 irap' kr4pov Reiske suggests ; erepov MSS. , Hertlein.

4 Hertlein 72. The above is the correct title preserved in
rarisinus 9G3 after the incorrect Atfiavlcf ao(ptarfj Kal Koiaio-rwpi
retained in brackets by Hertlein.

290

EUSTATHIUS TO JULIAN

the religion of our family. So I would say to you
in the words of Homer, 1 " Shoot on in this wise/'
and rejoice those who love you by being spoken of
in such terms, remembering that nothing is higher
than religion. For supreme virtue teaches us to
hate a lie as treachery and to cling to the truth,
which truth is most clearly made manifest in the
worship of the Divine Being. For a crowd 2 is
wholly contentious and unstable ; but the Deity,
ministering alone with but one other, 3 rules the
universe, not by division or lot, like the sons of
Cronos, 4 but existing from the beginning and having
power over all things, not having received it from
another b}' violence, but existing before all. This is
verily God, whom we must adore with the reverence
that we owe to him. Farewell !

83

Eustathius 5 the Philosopher to Julian

What an advantage it was for me that the token 6
came late ! For instead of riding, in fear and
trembling, in the public 7 carriage and, in encounters
with drunken mule-drivers and mules made restive,
as Homer 8 says, from idleness and overfeeding,

1 Iliad 8. 282 ; Agamemnon to Teucer the archer.

2 i. e. of the gods.

1 i.e. God the Word ; but see critical note.
4 i. e. Zeus, Poseidon and Hades, whose separate realms
are defined in Iliad 15. 187 foil.

6 See Introduction, under Eustathius.

6 The "tessera," whether ring, coin or document, served
as a passport.

7 The epithet dr)iJ.6<nos is used (1) of the public carriage,
(2) of the "state," or reserved, oarriage. The first is meant
here. 8 Iliad 6. 506.

291
u 2

THE APOCRYPHAL LETTERS

<f>oivr}S dWoKOTov /cal tyofyov fiaaTiycov, ftaSi^eiv
eVt a^oXrj^ irepikaTr] fiot, 81 68ov avvrjpecpovs /cal
e.iTKJKiov, 7roXX,a? fiev Kprjvas, 7roX\a? he i)(ov(Tr}$
KCLTayooyas iiriTrjEeiov? rfj copa /xera^v rov kottov
hiavairavovTi, "va /jlol (fiavelr) /cardXvo-LS evirvovs
re /cal dfKJuXacf)?]^ vtto TrXardvois ricrlv r) KvrrapiT-
TOt?, top <Pai$pov exovTi ev X e P a1, 1 V GTGpov Tiva
T(ou YIXcltwvos Xoyayv. ravrd tol, co cj)i\r} /ce(pa\7],
diroXavcov rrjs eXevOepas obonropias, droirov vire-
\aj3ov to /jut) /cal tovto /coivcoaaaOai ooi ical
diroo-rj/jLrji'aL.

1 After xepvl MSS add rhu MvppivoiHriov which Hertlein would
delete as inappropriate to the title of Plato's dialogue.

292

EUSTATHIUS TO JULIAN

having to endure clouds of dust and a strange
dialect and the cracking of whips, it was my lot
to travel at leisure by a road arched over with trees
and well-shaded, a road that had numerous springs
and resting-places suitable to the summer season
for a traveller who seeks relief from his weariness
on the way ; and where I always found a good place
to stop, airy and shaded by plane trees or cypresses,
while in my hand I held the Phaedrus or some other
of Plato's dialogues. Now all this profit, O beloved,
I gained from the freedom with which I travelled;
therefore 1 considered that it would be unnatural not
to communicate this also to you, and announce it. 1

1 The journey of Eustathius is probably that for which
Julian gave his permission in Letter 44.

293

FRAGMENTA BREVIORA 1

Tt? ovv dyvoel tov AWlottcov virep tov irap
rjfjiiv Tpo^ifxcordTOV aiTiov \6yov ; dyf/d/jLevoi yap
tt}? /xajV?? Oavfjua^eiv efyaaav, oVo)? Koirpia gitov-
fxevoL ^(bjmev, el rw Triarbs 6 Sovpios elvai \oyo-
7roi09 BoK€i. l^Ovo(f)dyci}V Be koX aap/ccxfidycov
dvOpcoircov yevi) fiyB' ovap IBovtcl ttjv irap rjfitv
BLcutolv ol rijv oiKOV/jbevTjv irepir)yovp,evoi yrjv
iGTOpovaiv. tov eX t/9 Trap* t)/jllv ^rfkoiaai ttjv
BLaiTCLV eiriyei prjaei, ovBev d\xeivov Sia/celo-erac
twv to K,d>veiov Trpoaevey/ca/Jiivcov rj ttjv d/covtrov
rj tov eWeffopov. 2

1T/J09 rrjv 'Ep/cvviav vXrjv eOeofiev, kcu elBov
eyo> xprjfia effalaiov. IBov yovv gov dappwv eyu>
iyyvcofiai, fMrjirore uxpOat, tolovtov /xrjBev, oaa ye
r)/ji€i<; Xafiev, ev if) 'Poo/jlcilcdv. dX)C etVe rd
(")eTTa\ifcd Tefnrr] Sva^ara vojii^ei T£?, elVe Ta?

1 Hertlein Fragments 1 and 3 have been restored to their
proper context in Letter 16, pp. 38 and 36.

2 Hertlein frag. 2. Quoted by Suidas under 'Hp65oTos and
5>v . . . eWi&opov again under Z-nKwaai.

1 Herodotus 3. 22 describes the amazement of the Ethio-
pians, who lived on boiled meat, at the diet of the Persians.

294

THE SHORTER FRAGMENTS

1

Then who does not know the saying of the
Ethiopians about the food that with us is held to
be most nutritious ? For when they first handled
bread they said they wondered how we manage to
live on a diet of dung, that is if one may believe the
Thurian chronicler. 1 And those who write des-
criptions of the world relate that there are races of
men who live on fish and flesh 2 and have never
even dreamed of our kind of diet. But if anyone
in our country tries to adopt their diet, he will be
no better off than those who take a dose of hemlock
or aconite or hellebore.

We hastened to the Hercynian forest and it was
a strange and monstrous thing that I beheld. At
any rate I do not hesitate to engage that nothing
of the sort has ever been seen in the Roman
Empire, at least as far as we know. But if anyone
considers Thessalian Tempe or Thermopylae or the

They said they were not surprised that men who lived on
such food attained to a maximum of only eighty years. For
the different temperaments and customs of different peoples
cf. Against the Galilaeans, 143e.

2 Cf. vol. 2, Oration 6. 191c for Julian's remarks on diet.

295

THE EMPEROR JULIAN

SepfjLoirvXas, eire rov pueyav koX BicoXvyiov Tavpov,
eXd^icia tarco ^akeTTorrjTO^ eveica 7r/)o? to
'Ep/cvviov ovra. 1

3

'IouXia^O? K.OpLV0LOL<i

. . . 7rarpa>a /jlol 7r^o? v[xa<; virdpyei (f>iXla'
icaX yap (prcrjae Trap* vplv 6 ifibs iraTrjp, /ecu
avaxdeh evdev? axnrep Ik Qaid/coov 'OBvacrevs,
T/J5 TToXvxpoviov irXdvrjs dirrjXXdyr] . . . ivravOa
o Trarrjp dveiravaaro. 3

. . . real 6 tcXeivbs 4 r)p!iv eBei^e Upo^dvrt]^
'Ia//./3\t^o? . . . r)fJL€L<; Be y EfjL7reBorlfjL(i) tcdi
UvOayopa iriGTevovTes oh re i/celdev Xaftcbv
( H pafcXeLOrjs 6 Hovri/cbs ecfrr). 5 ...

1 Hertlein 4. Quoted by Suidas under Xpr/fia.

2 eVfleVSe Hertlein.

3 Hertlein 5. Quoted by Libanius, Oration 14, 29, 30. For
Aristophanes (of Corinth). 4 ^pws Asmus adds.

5 Hertlein 6. Quoted by Suidas from the Kronia, under
5 E^7re5oT</ios and , lov\iav6s. This fragment is all that survives
of Julian's Kronia or Saturnalia, written in 361 ; see Vol. 1,
Oration 4. 157c. We know nothing more as to its contents.

1 Julian, Oration 2. 101 D. The Greek word is Platonic,
<i". Theaetetus 161 D.

2 For Julian's knowledge of the Hercynian forest, which
in ancient Germany extended from the Black Forest on the
north-east to the Hartz Mountains, cf. Vol. 2, Misopogon
800b; Ammianus, 17. 1. 8 Cum prope silvam venisset
squaloro tenebrarum horrendam . . . i.e. in his German
oampaisn in 357 ; Zosimus, 3. 4. 3 &xp l T <*> v "Epxwlwv dpvu&v

toi/s <p(vyouras b Kaiaap intdiw^as.
296

THE SHORTER FRAGMENTS

great and far-flung 1 Taurus to be impassable, let me
tell him that for difficulty of approach they are trivial
indeed compared with the Hercynian forest. 2

3

To the Corinthians 3

. . . My friendship with you dates from my
father's 4 time. For indeed my father lived in your
city, and embarking thence, like Odysseus from the
land of the Phaeacians, had respite from his long-
protracted wanderings 5 . . . there my father found .
repose.

4

. . . and the famous hierophant Iamblichus showed
it to us . . . and we, since we believed the account
of Empedotimus 6 and Pythagoras, as well as that of
Heracleides of Pontus who derived it from them. 7 . . .

3 This is all that remains of the manifesto sent to the
Corinthians by Julian in 361, when he sought to justify his
defection from Constantius.

4 Julius Constantius was murdered by his nephew, the
Emperor Constantius, in 337.

5 Libanius saj'S that Julian here spoke briefly about the
11 wicked stepmother " of Julius, the Empress Helena, mother
of Constantine, see Zosimus 2. 8 and il.

6 For this famous Syracusan, who claimed to be immortal,
see Vol. 2, 295b.

7 (Jetfcken points out that Julian's statement is derived
from a commentary on Plato and quotes Proclus, On Plato's
Republic 2. 119. 18. "The human soul may learn the sacred
truth about the affairs of the underworld and report them
to mankind. This is shown by the account of Empedotimus,
which Heracleides of Pontus relates." Then follows the
vision of Empedotimus in Hades ; cf. Rohde, Psyche,
p. 385.

297

THE EMPEROR JULIAN

5
. . . fjiovov vuyeadai rjSeaav. 1

. . . Xva 2 fir) d/covcofievot, rr)v yXcorrav 3 eroifioo?
7rpo? tou? BiaXe/CTifcbvs rcov 'FiXXtfvoov airavTwaiv.

. . . TOi? olfceiOLS yap nrrepoU Kara rr)v irapoi-
fiiav ftaXXofieOa. i/c jap twv rifierepcov crvy-
ypa/ifidrcov Ka6oirXt^6fievoL rbv xad' tj/jlcov dva-
hkyovrai iroXefiov^

To fir) TTpotSiaOai to re Bvvarbv real to dSv-
varov iv it pay \xaa i rrfc eV%aT?79 dirovoia^ icrrl
arjfielov. 5

1 Hertlein 7. Quoted by Zosimus 3. 3. 2 ol 5e irapa
Kcvvaravriov SofleWes avrcp . . . fx6vov e&x €<T ® ai i KaOdnep avr6s
irov <pt)(Tiv, rj8e<rav, cf. VqI. 2, 277d, p. 267, Wright.

2 Hertlein 8. Quoted by Socrates, History of the Church
3. 12; cf. Suidas under Mdpis. Socrates is quoting from
an edict forbidding Christians to teach the classics ; but in
the extant edict, Letter 36, these words do not occur.

3 Cf. Libanius, Letter 1588, To Julian, avr)]v (Sc. tV

yAwTTav) 6.KOl£>V.

4 Hertlein 9. Quoted by Theodoret, History of the Church,
3. 4. Theodoret, like Socrates frag. 6, quotes Julian on the
Christian teachers of the classics.

1 Hertlein 10. Quoted by Suidas under 'A7nWa.

1 Julian said this of the soldiers who were assigned to him
by Constantius when he went to Gaul in 355 ; cf. Libanius

298

THE SHORTER FRAGMENTS

5
They only knew how to pray 1

6

. . . that they 2 may not, by sharpening their
tongues, 3 be prepared to meet their Hellenic
opponents in debate.

. . . for in the words of the proverb, Ave are stricken
by our own arrows. 4 For from our own writings
they 5 take the weapons wherewith they engage in
the war against us.

8

Not to see beforehand what is possible and what
impossible in practical affairs is a sign of the utmost
foolishness. 6

18. 94 ews avrcf KareKiirov birX'nas eij^aaOai /xovov hvvapiivovs,
said of the soldiers who were to be left with Julian when
Constantius summoned the best of the Gallic army to the
East in 360.

2 i.e. the Christians.

3 i.e. by the study of rhetoric.

4 i.e. the arrows are feathered from our plumage ; cf.
Aristophanes, Birds 808 rdS' obx vtt' &\\wv aWa rots clvtwv
■nrepois. The figure is used by Byron, Waller and Moore of
a wounded eagle "Which on the shaft that made him die,
espied a feather of his own." The original is Aeschylus,
Myrmidons, frag. 139.

5 i.e. the Christians.

6 This is apparently a criticism of that lack of political
instinct in the Christians of which Julian speaks in his
treatise Against the Galilaeans, fragment 5. Hence Neumann
regards the above fragment as derived from a lost part of
the treatise.

299

THE EMPEROR JULIAN

9

Aeyei (sc. 6 'lovXiavbs) ovv eirLareXkcDv' ItcvOac
Se vvv fiev drpefiovac, caccs Se ov/c arpe/uLijo-ovaiv, 1

10
Upbs rpi/3ovvov JLvdv/jieXiiv 2
'HSovr) fiaaiXel TzoXefios.

11

^ Aveyeipco yap fierd irdani^ TrpoOufiLas tov vaov
tov vyjricrTov 6eov. 3

12

Upbs Brjfjiov ev(f)7]jji7](TavTa ev tm Tv^aLro 4

Eil [lev eh to Oearpov \a6wv clcrrjXdov, evcjbi]-
/jl€lt6' el Be et? ra lepd, r)o-v\iav ayere, kcu

1 Not in Hertlein. Preserved by Eunapius, frag. 22, p.
226, 15, Dindorf.

2 Not in Hertlein. It occurs in Ambrosianus, B 4, with
other sayings of the Emperor ; Cumont, Recherches, p. 47,
thinks that they are derived from some lost historical work.

3 Not in Hertlein. Preserved by Lydus, Dc 3Iensibus.
See Cumont, Eecherches, p. 17, note 1.

4 Hertlein, Letter 64. First published by Muratori in
Anccduta Graeca, Padua, 1709.

1 In 360 Constantius bribed the Scythians to aid him in
his campaign against the Persians (Ammianus 20. 8. 1), and
in 363 Julian employed Scythian auxiliaries for the same
purpose (Ammianus 23. 2. 7). It is uncertain to which of
these dates the fragment refers ; Eunapius quotes this remark
as evidence of Julian's foresight.

300

THE SHORTER FRAGMENTS

9

Accordingly he says in a letter : At present the
Scythians l are not restless, but perhaps they will
become restless.

10

To Euthymeles the Tribune

A king delights in war.

11

Foit I am rebuilding with all zeal the temple of the
Most High God. 2

12

To the citizens who acclaimed him in the temple
of Fortune 3

When I enter the theatre unannounced, 4 acclaim
me, but when I enter the temples be silent 5 and

2 Lydus says that Julian wrote this to the Jews. The
letter is lost. For Julian's design of rebuilding the Temple
see Letter 51 and Introduction.

3 At Constantinople there was a temple of Fortune (Tux^)
with a statue of the (Joddess, cf. Socrates 3. 11. It was when
Julian was sacrificing in this temple that he was denounced
by the blind Bishop Maris of Chalcedon, as related by
Sozomen 5. 4. But as Julian in the AJisopogov 346B speaks
twice of sacrificing at Antioch in the temple of Fortune, this
admonition may have been addressed to the citizens of
Antioch, late in 382 or early in 363.

4 For Julian's rare visits to the theatre, see Mitopogon 3.39c,
3G8c. For his love of applause, Ammianus 25. 4. 18 volgi
plausibus laetus.

5 Cf. Vol. 2. Misopogon 344b,c, where Julian reproves the
citizens of Antioch for applauding hiin in the temples.

THE EMPEROR JULIAN

/jLereveyfcare vfjucov Ta? e^^^/xta? 6*5 tovs Oeovs'
fiaWov Be ol deol twv eixprj/xtcov ov XPvK 0V(Tlv -

13

IT/309 ^roypd(j)OV x

El fiev firj el^ov 2 koX eyap' iaw P 01 ' o~v r YJVO)p<y < >
rjcrOa agios' el Be eZ%oi> {lev, ov/c exPV°~<*/JLr)v Be,
tou5 0eou? ecfrepov, fiaXkov Be vtto tcov Oecov
e^epofirjv. au fxoi aWorpiov a^rj/na 7Toj? iBiBovs,
eratpe ; olov /jl€ eZSe?, tolovtov koX ypdyfrov.

14

II/OO? eiTldKOlTOV^ 3

eyvwv, dveyvcov /careyvcov.

1 Hertlein, Letter 65.

2 et/cwj>? Muratori.

3 Not in Hertlein. Quoted by Sozomen 5. 18. In some
MSS. it occurs at the end of Letter 81, To Basil.

1 This and the following fragment, wrongly placed among
the letters by Hertlein and earlier editors, are, as Cumont
saw, isolated mots hiatoriques probably quoted from some
historical work. They may have occurred in an edict.

2 Sozomen 5. 17. says that Julian had himself painted " on
the public pictures" in juxtaposition with Zeus or Ares or
Hermes in order that the people might be compelled when they
saluted the Emperor to salute the gods also, and that few

302

THE SHORTER FRAGMENTS

transfer your acclamations to the gods ; or rather the
gods do not need acclamations. 1

13

To a Painter 2

If I did not possess it 3 and you had bestowed it on
me, you would have deserved to be forgiven j but if
I possessed it and did not use it, I carried the gods,
or rather was carried by them. Why, my friend, did
you give me a form other than my own ? Paint me
exactly as you saw me.

14
To the Bishops
I recognised, I read, 1 condemned. 4

had the courage to refuse to conform with this established
custom ; cf. Gregory Nazianzen, Oration 4. 81.

3 Whether because of mutilation or lack of context, the
two first sentences are unintelligible ; we do not know the
object of the verbs or what is meant by the reference to
the gods ; but evidently Julian did not like his portrait.

4 ISozomen 5. 18 says that Julian, in order to ridicule the
Christian substitutes for the Greek classics, composed chiefly
by Apollinaris, after Julian had forbidden Christians to teach
the originals, wrote these words to the Bishops. Their answer
was as follows : "You have read, but you have not understood ;
for, had you understood, you would not have condemned."
See Letter 81, To Basil, p. 286.

3°3

EPIGRAMMATA
l

Et9 olvov diro icpi6?}S

Tt'9 iroOev eh, Aiovvae ; fia yap top aXaOea
7&dicypv
ov a eTTiyiyvGoo-fcco' tov Aib<z olSa /jlovov.
Keivos ve/crap oSwBe, crv Se rpdyov. rj pa ae
Ke\rol
TJ} Trevif) fiorpvcov revgav air aaTa^vwv.
tw ae xph fcaXeeiv Arj/jLyrpiov, ov Aiovvaoi',
iTvpoyevrj judWov koi J$p6/JL0v, ov Bpofiiov. 1

2
Et9 to opyavov 2

ciWoirjv opoo) Sovd/ccov cfrvo-iv. rjirov air a\\r)<;
XaXfceirjs rd^a fxaWov dve^Xdarrjaav dpovprjs
ciypioi' ov& dvifiOLcriv vfi r)fier€poi<; 3 Boveovrai,
dXX 1 dirb ravp6ir]<; irpodopdiv cnrrjXvyyos dijr)]<;
vepOev ivrprJTCov KaXdfJLwv viro pi^av ohevei.

1 Hertlein 1. Palatine Antholoqii 9. 365, and in several
MSS.

2 Hertlein 2 ; The Greek Anthology vol. 3, 365, Taton ; it is
found in Parislnus 690. 3 yeplois Cumont.

1 i. r. beer, which Julian met with in Gaul and Germany.
3°4

EPIGRAMS

1

On wine made from barley x

Who art thou and whence, O Dionysus ? By the
true Bacchus 1 recognise thee not ; I know only the
son of Zeus. He smells of nectar, but you smell of
goat. Truly it was in their lack of grapes that the
Celts brewed thee from corn-ears. So we should call
thee Demetrius, 2 not Dionysus, wheat-born 3 not fire-
born, barley god not boisterous god. 4

On the Organ

A strange growth of reeds do I behold. Surely
they sprang on a sudden from another brazen field,
so wild are they. The winds that wave them are
none of ours, but a blast leaps forth from a cavern of
bull's hide and beneath the well-bored pipes travels
to their roots. And a dignified person, with swift

2 i. e. son of Deineter goddess of corn.

3 Tivpoyevj], not iropoyevrj, a plav on words. See The Greek
Anthology, Vol. 3. 368, Paton.

* Bp6,uos means "oats"; Bromius "boisterous" was an
epithet of Dionysus ; it is impossible to represent the play on
the words.

3°5
VOL. III. X

THE EMPEROR JULIAN

kclL rf? dvrjp ayepco^o^, e%cov Boa Sd/crvXa

Xeipos,
iLO-rarai dfi(f>a(j)6o)v tcavovas crvfufrpaS/jLOvas

av\wv,
oi £' airakov cnapTwvTes cittoOxLjBovgiv doihrjv.

3

AlWy/za et? KOVToiraLKTrjv 1

eariv tl Sev&pov twv avafcropcov fieaov,
ov pi^a teal %fi kcli \a\el tcapirois dfia'
fita S' ev ibpq /cal (pvreveTai fe^eo?
teal tcapirbv av^ei teal rpvyarai pi^oOev.

4

ei? top irapovra 'O/irjpi/cbv arixov e% 7roSa?
lyovra cov oi rpels elai Bd/crv\oL 2

tcovprj 'I/capLOLO irepicfrpcov UrjveXoireia

ef ttoctIv i/jL/3€/3avia TpiSdfCTvXos i^€(padv8rj.

1 Hertlein 3. Palatine Anthology vol. 2. p. 769.

2 Hertlein 4. Anthology 2. 659.

1 A note in the MS. {Parisinus 690) explains that Julian
composed this poem during a procession, when he was leaving
the church of the Holy Apostles in Constantinople. He was

306

EPIGRAMS

moving fingers of the hand, stands there and handles
the keys that pass the word to the pipes ; then the
keys leap lightly, and press forth the melody. 1

3

Riddle on a performer with a pole

There is a tree between the lords, whose root has
life and talks, and the fruits likewise. And in a
single hour it grows in strange fashion, and ripens its
fruit, and gets its harvest at the roots. 2

4

On the Homeric hexameter which contains six

feet of which three are dactyls
" The daughter of Icarius, prudent Penelope,"
appears with three fingers 3 and walks on six feet.

then a mere boy, pursuing his education in Constantinople,
before he was interned in Cappadoeia.

2 The performer balances on his forehead, between his
temples, a pole at the end of which is a cage or bar, supporting
a child or children.

3 There is a play of words on SaxrvKos = "finger" and
"dactyl," a metrical foot. In the title," foot "and "dactyl"
are metrical terms, in the riddle they are used in the original,
physical sense. The hexameter quoted has three dactyls.

3°7

THE EMPEROR JULIAN

5

Et? iTnrotcevTavpov 1

avBpoOev eKKkyyff ittttos, aviSpajjue S' liriToOev

avrjp,
avrip voacfri ttoSoov, /ce(j)a\f)<; 8' arep alokos

ittttos'
17T7TO? ipevyerai avSpa, avrjp 8' cnroTrepheTai

'iTTTTOV.

lovXiavov rod TTapaftdrov 2

&)? eOeXei to cf>epov o~e

(frepetv, (j)epov tjv 8' airiOrjar)^,

/ecu aavrov ftXd-tyeis, teal to
cj)6pov o~e (f)epei.

1 Hertlein 6. Assigned to Julian by Tzetzes Chiliades
959 ; Anthology, vol. 2, p. 659.

308

EPIGRAMS

5

To a Hippocentaur

A horse lias been poured from a man's mould, a
man springs up from a horse. The man has no feet,
the swift moving horse has no head. The horse
belches forth as a man, the man breaks wind as a
horse.

6

By Julian the Apostate

Even as Fate the Sweeper wills to sweep thee
on, be thou swept. But if thou rebel, thou wilt but
harm thyself, and Fate still sweeps thee on. 1

1 Perhaps there is a similar meaning in the phrase virb tuv
dew i<pep6/j.7)i> in the puzzling frag* 13, p. 303.

2 Not in Hertlein. First ascribed to Julian, from Baroc-
cianus 133, by Cumont, Revue de I'hilologie, 1892. Also
ascribed to St. Basil ; cf. a similar epigram in Palatine
Anthology 10. 73, ascribed to Palladas.

3°9

AGAINST THE GALILAEANS

introduction-
Julian, like Epictetus, always calls the Christians
Galilaeans * because he wishes to emphasise that this
was a local creed, "the creed of fishermen," and
perhaps to remind his readers that " out of Galilee
ariseth no prophet"; 2 with the same intention he
calls Christ " the Nazarene." 3 His chief aim in the
treatise was to show that there is no evidence in the
Old Testament for the idea of Christianity, so that
the Christians have no right to regard their teaching
as a development of Judaism. His attitude through-
out is that of a philosopher who rejects the claims of
one small sect to have set up a universal religion.
He speaks with respect of the God of the Hebrews,
admires the Jewish discipline, their sacrifices and
their prohibition of certain foods, plays off the Jews
against the Christians, and reproaches the latter for
having abandoned the Mosaic law ; but he contrasts
the jealous, exclusive "particular" (/xcpiKos) Hebraic
God with the universal Hellenic gods who do not
confine their attentions to a small and unimportant
portion of the world. Throughout Julian's works

1 Cf. Gregory Nazianzen, First Invective Against Julian 70
(115), TaKiXaiovs avr\ Xpi<TTiava>v ovo/xdffas nal KaXuadai vofxo-
fleTTjo-as" This was ignored by Neumann in his reconstruction
of the work, which he entitled Kara XpurTiavav. Cf- Socrates
.3. 12.

2 John 7. 52.

3 In the fragmentary Letter 55, To PhoUnus, p. 189.

3*3

THE EMPEROR JULIAN

there are scattered references, nearly always dis-
dainful, to the Galilaeans, but his formal attack on
their creed and on the inconsistencies of the
Scriptures, which he had promised in Letter 55,
To Photinus, the heretic, was not given to the general
public, for whom he says he intends it, till he had
left Antioch on his march to Persia in the earl}''
spring of 363. He probably compiled it at Antioch
in the preceding winter. 1 Perhaps it was never
completed, for at the time Julian had many things
on his mind. It was written in three Books, but the
fragments preserved are almost entirely from Book I.
In the fifth century Cyril of Alexandria regarded the
treatise as peculiarly dangerous, and said that it had
shaken many believers. He undertook to refute it
in a polemic of which about half survives, and from
the quotations of Julian in Cyril's work Neumann
has skilfully reconstructed considerable portions of
the treatise. Cyril had rearranged Julian's hurriedly
written polemic, in order to avoid repetitions and to
bring similar subjects together. Moreover, he says
that he omitted invectives against Christ and such
matter as might contaminate the minds of Christians.
We have seen that a similar mutilation of the letters
occurred for similar reasons.

Julian's arguments against the Christian doctrine
do not greatly differ from those used in the second
century by Celsus, and by Porphyry in the third ; but

1 Libanius, in his Monody on Julian, says that at Antioch
there were composed by the Emperor /8ij8a«W (rvyypa(f>cd
fSoi)6ovvTu)v BeoTs ; in the Epitaph on Julian, that the attack
on Christian doctrines was composed in the long nights of
m inter, i. e. 362-363, at Antioch, where he spent the winter
with Julian.

3*4

INTRODUCTION

his tone is more like that of Celsus, for he and Celsus
were alike in being embittered opponents of the
Christian religion, which Porphyry was not. Those
engaged in this sort of controversy use the same
weapons over and over again ; Origen refutes Celsus,
Cyril refutes Julian, in much the same terms. Both
sides have had the education of sophists, possess the
learning of their time, borrow freely from Plato,
attack the rules or lack of rules of diet of the oppo-
nents' party, point out the inconsistencies in the
rival creed, and ignore the weaknesses of their own. 1

For his task Julian had been well equipped by his
Christian teachers when he was interned at Macellum
in Cappadocia, and he here repays them for the
enforced studies of his boyhood, when his naturally
pagan soul rebelled against the Christian ritual in
which he had to take part. In spite of his insistence
on the inconsistency of the Christians in setting up
a Trinity in place of the monotheism of Moses and
the prophets, he feels the need of some figure in his
own pantheon to balance that of Christ the Saviour,
and uses, both in this treatise and in Oration 4, about
Asclepius or Dionysus or Heracles almost the
language of the Christians about Christ, setting these
pagan figures up one after another as mani-
festations of the divine beneficence in making a link
between the gods and mankind.

Though Julian borrowed from Porphyry's lost
polemic in fifteen Books, 2 he does not discuss

1 Geffcken, Zivei GriecJiiscke Apologetcn, p. 250, speaks of a
Chinese polemic against Christianity, composed according to
the regular conventions of this type.

2 On Julian's debt to Porphyry, and his lack of sympathy
with Porphyry's attitude to religion, see Harnack, Porphyrins,
Berlin, 1916 ; Bide?, Vit dc Torphyre, Gand, 1913.

3'5

THE EMPEROR JULIAN

questions of the chronology and authorship of the
Scriptures as Porphyry is known to have done.
Libanius, always a blind admirer of Julian, says 1 that
in this treatise the Emperor made the doctrines of
the Christians look ridiculous, and that he was
"wiser than the Tyrian old man/' that is, Porphyry.
But apparently the Christians of the next two
centuries did not agree with Cyril as to the pecu-
liarly dangerous character of Julian's invective. At
any rate, the Council of Ephesus, in a decree dated
431, sentenced Porphyry's books to be burned, but
did not mention Julian's ; and again in a law of
Theodosius II. in 448, Julian was ignored while
Porphyry was condemned. When in 529 Justinian
decreed that anti-Christian books were to be burned,
Porphyry alone was named, though probably Julian
was meant to be included. Not long after Julian's
death his fellow-student at Athens, Gregory Nazian-
zen, wrote a long invective against him, in which he
attacked the treatise Against the Galilaeans without
making a formal refutation of Julian's arguments.
Others in the fifth century, such as Theodoras of
Mopsuestia and Philip Sideta, wrote refutations
which are lost. But it was reserved for Cyril, Bishop
of Alexandria, writing between 429 and 441, to
compose a long and formal refutation of Julian's
treatise ; the latter seems to have been no longer in
circulation, or was at least neglected, and Neumann
thinks that the bishop was urged to write his polemic
by his dislike of the heretical views of other and
earlier antagonists of Julian, especially Theodoras ot
Mopsuestia. This refutation, which was dedicated to
the Emperor Theodosius II, was in at least twenty

1 Oration IS. ITS.

316

INTRODUCTION

Books. But for Cyril's quotations we should have
a very vague idea of Julian's treatise, and as it
is we are compelled to see it through the eyes of a
hostile apologist. Cyril's own comments, and his
summaries of portions of the treatise have been
omitted from the following translation, 1 but the
substance of the summaries has been given in the
footnotes. The marginal numbers in the Greek
text correspond with the pages of Spanheim's (1696)
edition of Cyril's polemic Pro Christiana Rcligionc,
from which Neumann extracted and strung together
Cyril's quotations of Julian. There is, therefore, an
occasional lack of connection in Julian's arguments,
taken apart from their context in Cyril's treatise.

1 For a full discussion of the work of Cyril and the other
Christian apologists who attempted to refute Julian, and for
an explanation of Neumann's method of reconstruction, the
reader is referred to the Latin Prolegomena to Neumann's
Edition of Julian's polemic. * ,

The numerous passages or expressions in this treatise
that can he paralleled in Julian's other works have been
collected by Asmus in his Concordance, Julian's Galiliier-
schrift, 1904.

i 7

IOTAIANOT ATTOKPATOP02 KATA
rAAIAAIHN AOrOS A*

39 A KaXw? eyeiv e/noiye $alve7ai Ta? atria? etcOea-
Oai irdaiv dvOpcoirois, v(f> osv eirela6r]v on TOiv
Ta\i\aiwv r) a/cevoopla TrXda/na iarlv dvOpconcov

39 B vtto /ca/covpyias crvvreOev. eypvaa /xev ovBev delov,
dTTO\pr](Tayikvr\ he. tQ> (piXo/ivda) /cal Traihapidihei
teal avowry T/79 ^^779 puopiw, rrjv reparoXoyiav
et? tt'kttlv fjyayev dXrjdeias.

41 E lAeWwv he virep twv irpwrcov Xeyofievcov

hoy/idrcov diravrcov iroielaOai rbv \6yov, e/celvo
^oiiXofxai irpcorov elirelv, on ^prj tou? evTvyyd-
vovras, elirep avrCkeyeiv eOeXoiev, coairep ev hi/ca-
(TTTjpiq) fjLT)$ev egcodev TroXvTTpay/jLoveiv jJLrjhe, to
Xeyo/xevov, dvTi/caT7]yopetv, ea>9 av virep rcov Trap

42 A avrols 2 a7To\oyrj(T(t)VTai. dfjueivov fiev yap ovtoo,

/cal aa^earepov ihiav puev evaTTjaaadai irpay/jia-
reuav, orav 11 twv irap tj/ullv evdvveiv Oekwaiv, ev
oh he irpbs Ta? Trap 1 rj/ncov evQvva? dirokoyovvjai,
jxrjhev dvTi/carriyopelv.
42 E Mi/cpbv Be dva\a/3eiv af;iov, 66 ev r\plv r)/cei teal
07ra)? evvoia 6eov to irpoijov, elra irapaOelvai tcl
irapa ToW^Xki^ai koX irapa tols 'E/3yoatoJ9 virep

1 The marginal numbers in Neumann's text represent the
paging of the edition of Cyril by Spanheim, 1696, as rearranged

AGAINST THE GALILA.EANS

Book I

It is, I think, expedient to set forth to all man-
kind the reasons by which I was convinced that
the fabrication of the Galilaeans is a fiction of men
composed by wickedness. Though it has in it nothing
divine, by making full use of that part of the soul
which loves fable and is childish and foolish, it has
induced men to believe that the monstrous tale is
truth. Now since 1 intend to treat of all their first
dogmas, as they call them, I wish to say in the first
place that if my readers desire to try to refute me
they must proceed as if they were in a court of law
and not drag in irrelevant matter, or, as the saying is,
bring counter-charges until they have defended their
own views. For thus it will be better and clearer
if, when they wish to censure any views of mine,
they undertake that as a separate task, but when
they are defending themselves against my censure,
they bring no counter-charges.

It is worth while to recall in a few words whence
and how we first arrived at a conception of God ;
next to compare what is said about the divine
among the Hellenes and Hebrews ; and finally

by Neumann. In the Introduction to his edition he defends
his rearrangement of the text of Aubert 1638, given by
Spanheim.

2 tu>v trap' avrols Neumann ; MS. t«j> irpwruv Gollwitzer
would retain, taking vnep rwv irpwruv = irpbs to irpwra.

3*9

THE EMPEROR JULIAN

43 A tov Oelov Xeyo/neva, Kal fiera rovro eiravepecrOai
toi>? ovre "EWrjvas ovre 'lovBalovs, dWd t?)?
TaXCkaiwv ovtcls alpeaeo)<;, dvO* orov irpb t&v
rjfjLcTepcov eiKovro ra Trap* eiceivoi*;, Kal eirl tovtw,

Tl B?) ITOTG fjLTjB' €K€LVOL<; €fJ,fjL€VOVO~lV, aWa fCCLK€i-

vcov airoGTavTes IBiav 6B6v irpdirovTO. 6/jloXo-
yrjcravTes fiev ovBev twv KaXcov oi/Be twv airovBaiwv
ovre tcov irap tj/xlv Tot? "EXXriaiv ovre to>v irapd
tois (jltto Mojucreo)? 'E/9/oatot?, 1 air dfityolv Be ra?
TTapaireTTiyyvias tovtols to£? eOveaiv coairep Tivds

43 B Krjpas Bpeiropbevoi, tyjv ddeorrjra puev etc t?}?
'lovBaiKrjs pqBiovpyias, cf>avXov Be teal eiriaeavp-
jxevov fiiov e/c t?}? Trap* rjpLLv paOv/iias teal '\vBaio-
ttjtos, tovto ty]V apiorrrjv deoaefieiav rjOeXiicrav
ovo/jbd^eadai.

52 B "Otl Be ov SiBa/crop, dXXa (fiucreL to elBevcu
6ebv tols dvB pdnvoi^ VTrdp^ei, re/cfiypiov t)/jllv
earco irpcoTov 1) kqivt) ttuvtcov dvOpcoircov IBia Kal
Brj/LLoaia, /cal /car dvBpa teal eOvrj irepl to Oelov
Trpodvfiia. diravre^ yap dBiBdicTax; Oelov tc ireiTi-
(TTevKafiev, virep ov to fxev d/cpi{3es ovre irdai paBiov
ycvcaaKetv ovre toIs eyvcoKoaiv elirelv eU irdwas
Bvvarov . . . ravrr} Br) ttj Koivfj irdvTwv dvOpooirwv
evvoia TrpocrecrTL /cal ciXXtj. irdvTes yap ovpava)

52 C Kal tols ev avjcp (fraivofievois Oeols ovrco By tl
<t>vo-LK(b<? irpoaripTrjixeBa, oj<? Kal el tl<z aXXov
vTreXafte Trap* avTovs tov Oeov, OLKrjTrjpLov avTO)
7ravT(0<; tov ovpavbv direvei/jLev, ovk a7roaTr}o~a<;
avTOv t% 7%, a\X' olov a>? eh TipaoaTepov tov

1 Klimek would delete 'Efipalots as a gloss.

1 Some words are lost.
320

AGAINST THE GALILAEANS

to enquire of those who are neither Hellenes nor
Jews, but belong to the sect of the Galilaeans, why
they preferred the belief of the Jews to ours ; and
what, further, can be the reason why they do not even
adhere to the Jewish beliefs but have abandoned
them also and followed a way of their own. For they
have not accepted a single admirable or important
doctrine of those that are held either by us Hellenes
or by the Hebrews who derived them from Moses ;
but from both religions they have gathered what has
been engrafted like powers of evil, as it were, on
these nations — atheism from the Jewish levity,
and a sordid and slovenly way of living from our
indolence and vulgarity ; and they desire that
this should be called the noblest worship of the
gods.

Now that the human race possesses its knowledge
of God by nature and not from teaching is proved
to us first of all by the universal yearning for the
divine that is in all men whether private persons
or communities, whether considered as individuals
or as races. For all of us, without being taught, have
attained to a belief in some sort of divinity, though
it is not easy for all men to know the precise
truth about it, nor is it possible for those who do
know it to tell it to all men. . . . l Surely, besides
this conception which is common to all men, there
is another also. I mean that we are all by nature
so closely dependent on the heavens and the gods
that are visible therein, that even if any man con-
ceives of another god besides these, he in every
case assigns to him the heavens as his dwelling-
place ; not that he thereby separates him from the
earth, but he so to speak establishes the King of

321

vol. ii r. Y

THE EMPEROR JULIAN

nravrbs ifceivo rbv ftacriXea KaOiaas rcov oXcov
i(popav eKelOev viroXa/Juftdvcov rd rfjBe.

69 B Tt Bei pot, 1 KaXelv "EXXrjvas /ecu 'EfSpaiovs
evravOa fidprvpas ; ovBels eariv, o? ovk dvarelvei
fiev ei? ovpavov Ta? %ei/3a? ev^bpevos, bfivvcov Be
Oeov t]tol Oeovs, evvoiav oXcos rov Oeiov Xafiftdvoov,
€K€L(re (peperai. Kal rovro ovk aireifcoTw? eiraOov.
opcovres yap ovre 7rXr) Ovvo/juevov' 2 ovre eXarrov-
/xevov ri rwv irepl rbv ovpavov ovre rpeirbfievov
ovre irdOos virofievov ri roiv draKrcov, aXX! evap-
/iioviov fiev avrov rrjv Kivrjcriv, ififieXrj Be rr]i> rd^tv,

69 C (bpicr/JLevovs Be (fycoriafiovs o~eXr)vr)<$, rjXiov Be dva-
ToXa? koX Sucre*? copiafievas iv wpiap,evoi^ del
icaipols, elfcorcos Oeov zeal Oeov Opbvov vireXaftov.
to yap roiovrov, are jjur^Befiia irpoaOrjicr) itXtjOvvo-
fievov fjLTjBe eXarrovpievov dtyaipeaei, rrj<; re rear
dXXoiwaiv Kal rpoirrjv e/cTO? lardfievov fxera^oXrj^
Trda-qs KaOapevei cj)0opd<; Kal yeveaecos, dOdvarov
8i bv (pvaei /cal dvcoXeOpov iravroias eo~rl /caOapbv
K7]XlBo$' d'iBiov Be Kal deiKLvrjrov, &>? opej/xev, r)roi

69 D irapd 'tyv'xfjS KpeLrrovos Kal Oeiorepas evoiKovai-js
avrw, coairep, olfiai, ra rj/juerepa acopuara irapd
Tr)? ev Tj/jLtv Tfrvx?]?, (peperai kvkXw irepl tov /xeyav
Brj/jLiovpyov, rj 77730? avrov rod Oeov rrjv klvt]o~lv
7rapaBe£d/jL€Vov rbv diretpov e^eXirrei kvkXov dirav-
arqy Kal aiwviw <f>opa.

1 Gollwitzer deletes /not.

2 oijre irXrfdvvSfxeyov Klimek adds, cf. 69 C.

1 Cf. Oration 6. 183c, Vol. 2.
3?2

AGAINST THE GALILAEANS

the All in the heavens * as in the most honourable
place of all, and conceives of him as overseeing from
there the affairs of this world.

What need have I to summon Hellenes and Hebrews
as witnesses of this ? There exists no man who does
not stretch out his hands towards the heavens when
he prays ; and whether he swears by one god or
several, if he has any notion at all of the divine, he
turns heavenward. And it was very natural that
men should feel thus. For since they observed that
in what concerns the heavenly bodies there is no
increase or diminution or mutability, and that they
do not suffer any unregulated influence, but their
movement is harmonious and their arrangement in
concert; and that the illuminations of the moon are
regulated, and that the risings and settings of the
sun are regularly denned, and always at regularly
denned seasons, they naturally conceived that the
heaven is a god and the throne of a god. 2 For a
being of that sort, since it is not subject to increase
by addition, or to diminution by subtraction, and is
stationed beyond all change due to alteration and
mutability, is free from decay and generation, and
inasmuch as it is immortal by nature and indestruc-
tible, it is pure from every sort of stain. Eternal
and ever in movement, as we see, it travels in a
circuit about the great Creator, whether it be im-
pelled by a nobler and more divine soul that dwells
therein, just as, I mean, our bodies are by the soul
in us, or having received its motion from God Him-
self, it wheels in its boundless circuit, in an unceasing
and eternal career.

2 Cyril 70a ridicules Julian for confusing here a god with
a throne ; but «ol can be interpreted "or,"

323

y2

THE EMPEROR JULIAN

44 A Ovkovv" EXXrjves piev toi>? /jlvOovs eirXaaav virep
tcov decdv cnricrTov<; teal repaTGoSeis. KaTairielv

44 B yap etfiaaav tov Kpovov tov9 ircu'Sas 1 eW avOis
i/ieaac. zeal ydfiovs rfbr) irapavojiovi' firjrpl yap
6 Zeu? i/jui^Or) ical 7rai$0TT0ir)ad/j.€V0<; ef avTrj?
eyvf^e /xev avrb<; rrjv avTOU Ovyarepa, fidXXov he
ovhe eyrjpuev, dXXa /u%#el? dirXais aXXcp irapaBe-
Sco/cev 2 avrrjv. elra oi Aiovvaov airapayfiol Kai
peXwv KoXXrjaeis. TOiavra oi pJuOoi tcov 'YLXXrjvwv

75 A (paaiv. tovtois irapdfiaXXe ttjv 'lovSaifcrjv SiSaa-
/caXiav, Kai top cfrvTev 6 fievov vtto rod 6eov irapd-
Seiaov teal tov bir* clvtov irXaTTOjievov 'ABd/ju, elra
Tr\v yivo}xkvr)v avTop yvval/ca. Xeyei yap 6 6eo$
" Ov /caXbv elvcu top avOpwirov fiovov TToirjaoofiev
avTcp /3or)6bv /car avTovT Trpbs ovBev fiev avTop
to)v oXcov /3orj6rjo-ao-av, e^airari]aaaav Be teal
yevofievrjv irapaiTiov avTop re eteelva) Kai eavrfj
75 B rov Treaelv etjco t/}? tov irapaBeiaov Tpv<j)f)<;.

Tavra yap io~TL pLvOooBrj iravTeXoos. irrel 7rco?
evXoyov dyvoelv rbv 6eov, otl to yivofievov vtt
avrov 7r/oo? ftorjOeiav ov 7rpbs KaXov fidXXov, dXXa
86 A 7rpo? /ca/cov tw XaBovTi yevqaerai ; rbv yap ocf)iv
rbv BiaXeyo/nevov irpbs ttjv Kvav iroBairfj tivi
y^prjadat (f>r)ao/jL€v BiaXeKTW ; apa dvOpooireia ; real
ti Bca^epet, tmv irapd toi<; fl EXXrjai ireirXaafievoov
89 A fivOwv tcl TOiavTa ; to Be kcl\ tov Oebv dirayopeveiv
tt)V Btdyvcocriv /caXov T€ kcu (j>avXov rot? in
avTOV TrXaadelacv dvOpooirois ap y ov% vTrepftoXrjv

1 Before *!t' Neumann adds Kai, but this is not necessary.

2 irapttiwKcv Klimek.

1 Persephone. 2 Hades.

324

AGAINST THE GAL1LAEANS

Now it is true that the Hellenes invented their
myths about the gods, incredible and monstrous
stories. For they said that Kronos swallowed his
children and then vomited them forth ; and they
even told of lawless unions, how Zeus had inter-
course with his mother, and after having a child by
her, married his own daughter, 1 or rather did not
even marry her, but simply had intercourse^with
her and then handed her over to another. 2 (y.'hen
t oo there is the legend that Dionysus was re nt

-•\ g ""^l r f? n '1 Ilia limlu- jniijfr} tnnrpHiflr again ) This

is thesort of thing described in the myths of the
Hellenes. Compare with them the Jewish doctrine,
how the garden was planted by God and Adam was
fashioned by Him, and next, for Adam, woman
came to be. For God said, "It is not good that
the man should be alone. Let us make him an
help meet like him." 3 Yet so far was she from help-
ing him at all that she deceived him, and was in
part the cause of his and her own fall from their
life of ease in the garden.

This is wholly fabulous. For is it probable
that God did not know that the being he was
creating as a help meet would prove to be not
so much a blessing as a misfortune to him who
received her? Again, what sort of language are
we to say that the serpent used when he talked
with Eve ? Was it the language of human beings ?
And in what do such legends as these differ from
the myths that were invented by the Hellenes ?
Moreover, is it not excessively strange that God
should deny to the human beings whom he had
fashioned the power to distinguish between good

3 Genesis 2. 18.

325

THE EMPEROR JULIAN

droirla^ eyei > T ' 1 y**P av ^XiOicorepov yzvoiro rov
/jlt) Svvafievov Siayivcoafceiv KaXov Kal irovrjpbv ;
SfjXov yap, on ra [lev ov (frevijerai, Xeyco Se rd
Katcd, rd Be ov fieraBico^ei, Xeyco Be ra KaXa>
KecpdXaiov Be, fypovrjcrecos aTnjyopevaev 6 6ebs
dvdpdnrco yevaaaOai, 979 ovBev dv ecrj ripucorepov

89 B avOpGOTTO). 1 on yap 77 rov KaXov /cal rod yeipovos
Sidyvcoais ol/celov eariv epyov cppovtfcrecos, irpbBrjXov

93 D earl ttov Kal roh dvorjrois' coare rov ocptv evep-
yerrjv fxdXXov, dXX* ov%l Xvjuecbva rrj<; dv6 pcoirivrjs

93 E yeveaecos elvai. eirl touto/? 0ebs Sec XeyeaOat 2,

f3da/cavo<;. eTretBr) yap elBe ixeracryovra tt)? cppo-
vtjaeco? rbv dvOpcoirov, Iva /mrj, (f>ijcrb, yevo-qrai rov
%vXov t?}? £&>?)?, e£e/3aXev avrbv rov irapaSeicrov
SiapprjSrjv elircov " 'lSov, 'ASap, yeyovev &)? eh ef
tj/jlcov rod yivcoo~Keiv KaXov teal irovqpbv. Kal vvv
/jLTiirore e/creivj) rrjv %etpa /cal Xdfty dirb rov %v\ov
rfjs ^corj<; Kal (f>dyrj Kal ^aerat eh tov alcova. '

94 A tovtcov Tolvvv e/caaTOV el firj fxvdos e%cov Oecopiav

diropprjrov eh], oirep eyco vevofiiKa, ttoXXtj^ ye-
jjlovctiv ol Xoyoi Trepl tov Oeov /3Xao-(pr]/jLia<;. to
yap dyvorjaai fiev, go? rj yivopievrj /3or)6b<$ atria
rov it too fxar 09 carat Kal to dirayopevaai KaXov
Kal Trovrjpov yvcoaiv, 3 b pbvov eoiKe avve^eiv rov
vovv rov dvOpcoTTivov, Kal irpbaeri rb ^rfKorvirrjaai,

1 avrf Neumann, avdpooTrcp MSS. ; Klimek would delete
hvdpuircf ; Gollwitzer rightly retains as characteristic Julianic
tautology.

2 Se? KtytoQai Neumann ; \4yoir &v Klimek ; AeyeTcu MSS. ;
Gollwitzer deletes i-ni.

3 Gollwitzer adds AajSelV; Asmus avaXafteiv, cf. Vol. 2, 265a.

1 Genesis 3. 22.
326

AGAINST THE GALILAEANS

and evil ? What could be more foolish than a
being unable to distinguish good from bad ? For
it is evident that he would not avoid the latter, I
mean things evil, nor would he strive after the
former, I mean things good. And, in short, God
refused to let man taste of wisdom, than which there
could be nothing of more value for man. For that
the power to distinguish between good and less good
is the property of wisdom is evident surely even to
the witless ; so that the serpent was a benefactor
rather than a destroyer of the human race. Further-
more, their God must be called envious. For when
he saw that man had attained to a share of wisdom,
that he might not, God said, taste of the tree of
life, he cast him out of the garden, saying in so
many words, " Behold, Adam has become as one of
us, because he knows good from bad ; and now let
him not put forth his hand and take also of the tree
of life and eat and thus live forever." 1 Accord-
ingly, unless every one of these legends is a myth
that involves some secret interpretation, as I indeed
believe, 2 they are filled with many blasphemous
sayings about God. For in the first place to be
ignorant that she who was created as a help meet
would be the cause of the fall ; secondly to refuse
the knowledge of good and bad, which knowledge
alone seems to give coherence to the mind of man ;
and lastly to be jealous lest man should take of the

2 For Julian's belief that myths need allegorical interpre-
tation cf. Oration 5. 169-170, Vol. 1, p. 475, note ; see also
Caesars 306c, Oration 7. '206c, 220, for myths as emblematic
cf the truth. This is the regular method of Neo-Platonic
writers, such as Sallustius, in dealing with the unpleasant or
incongruous elements in Greek mythology.

327

THE EMPEROR JULIAN

firf tov £v\ov t/)? £&>?}? /jieTaXaftaov dvOpoairo^
aOdvaros etc Ovrjrov yevrjTai, (f>0ovepov kclI ftacr/cd-
vov Xiav iariv.

96 C 'Tirep Be wv i/eelvoi re aXrjOoos Botjd^ovaiv rj/xlv
T€ ef dpxW 0l Trarepes nrapeBoaav, 6 p,ev rjpbeTepos
%X eL ^070? goBI * tov irpoaex/) T °v koct/jlov tovtov
Brjpuovpyov. . . . virep yap Oecov 2 toov avwrepco tovtov
Meoucr?)? fiev elprjKev ovBev o\o)?, 09 ye ovBe virep

96 D t?)? TOiV dyyeXcov eToXpLrjae tl cf)va€co<;' aA,V on
p,ev XetTOVpyovat tw dew 7roWa^co? /cal rroXXd/cis
elirev, cltc Be yeyovoTes, etVe dyevrjToc, erre vir
aXXov puev yeyovoTes, d\X(p Be XeiTovpyetv TeTay-
fievoL, etTG aUw? 7rco?, ovBa/noOev BiuzpicrTai.
Trepl Be ovpavov teal 7% /cal twv ev avTrj t'ivcl
Tpoirov Bie/coo-p,i]0)i Bie^eicri. /cal to, puev <fir)o~t,
KeXevaai tov Oeov yevecrOai, toairep <£co? /cat crre-
peco/jua, Ta Be Troirjcrai, wairep ovpavov /cal yrjv,

96 E rjXiov Te koX aeXrjvrjv, tcl Be ovTa, KpvTTTo/xeva Be
Teeo?, 3 SiatcpLvai, fcaOdirep vBcop, olpai, /cal t^j>
%r)pdv. 7rpb<? tovtois Be ovBe Trepl yeveaew; fj
Trepl 7roi7]aeoD<; tov TTvevfiaTos elirelv eToXprjo-ev,
dXXa fiovov " Kat irvevpa Oeov errefpepeTo eirdvw
tov vBaTo? " • iroTepov Be dyevrjTov ecrTiv rj yeyovev,
ovBev Biao-afyel.

49 A 'EvTavOa irapa^dXwpev, el ftovXeaOe, ttjv

TIXaTCDVOS (f>Q)Vr)V. TL TOLVVV OVTOS VTT€p TOV

Brjpuovpyov Xeyei ical riva? TrepiTiOrjo-iv avTU)

1 d>S2 Asmus restores from MSS. ; oi<5e Neumann.

2 Asmus deletes as superfluous 6ewi> added by Neumann.

3 tie, Tews Neumann ; 8e t4ws, Asmus.

1 The pagan theory is missing and also part of the Jewish,
according to Asmus.
328

AGAINST THE GALILAEANS

tree of life and from mortal become immortal, —
this is to be grudging and envious overmuch.

Next to consider the views that are correctly held
by the Jews, and also those that our fathers handed
down to us from the beginning. Our account has
in it the immediate creator of this universe, as the
following shows. . . .* Moses indeed has said no-
thing whatsoever about the gods who are superior
to this creator, nay, he has not even ventured to
say anything about the nature of the angels. But
that they serve God he has asserted in many ways
and often ; but whether they were generated or un-
generated, or whether they were generated by one
god and appointed to serve another, or in some other
way, he has nowhere said definitely. But he de-
scribes fully in what manner the heavens and the
earth and all that therein is were set in order. In
part, he says, God ordered them to be, such as light
and the firmament, and in part, he says, God made
them, such as the heavens and the earth, the sun
and moon, and that all things which already existed
but were hidden away for the time being, he
separated, such as water, I mean, and dry land.
But apart from these he did not venture to say a
word about the generation or the making of the
Spirit, but only this, " And the Spirit of God moved
upon the face of the waters." But whether that
spirit was ungenerated or had been generated he
does not make at all clear.

Now, if you please, we will compare the utter-
ance of Plato. 2 Observe then what he says about
the creator, and what words he makes him speak

2 In his Letter to a Priest 292, Vol. 2, Julian contrasts the
Platonic account of the Creation with the Mosaic.

329

THE EMPEROR JULIAN

cfycovas ev rfj Koa/jboyevela a/coTrrjcrov, Xva rr)v
JlXdrcovos zeal Mcovaecos Koafioyeveiav avriirapa-
ftdXcofiev dXXrjXaiS' ovrco yap av (paveurj, ris o
Kpeirrcov Kal ris a^ios rod 6eov fiaWov, ap 6 rocs
elBooXots XeXarpevKcos UXdrcov rj irepl ov cfirjaiv r)

49 B ypa<pr], 07i aTOfia Kara arbfia 6 debs eXdXrjaev
avrw. "'Ev dpxf) 6Trolr}o~ev 6 debs rov ovpavbv Kal
rr)v yrjv. r) Be yfj r)v dbparos teal aKaraa Kevaaros,
Kal ctkotos eirdvco rrjs dpvaaov, zeal irvev/jua deov
€7T€(j)€p6T0 eirdvco rov vBaros> Kal elirev 6 debs
Tevr)6i]rw cf)cos, zeal eyevero 0a>9. Kal elBev o
debs rb <pcos, on kclXov. Kal Bie^onpicTev 6 debs
dva fieaov rod (pcorbs Kal dvd fieaov rod aKorovs.
Kal eKaXeaev 6 debs to (pebs rj/iepav Kal rb a kotos
eKaXeae vvKra. Kal eyevero eairepa Kal eyevero
irpcoi, rifiepa fiia. Kal elirev 6 debs' Tevrjdijrco

49 C arepeco/ia ev /xeaw rov vBaros. Kal eKaXeaev 6
debs to arepecofia ovpavbv. Kal elirev 6 debs'
Svva)(6r}T(o to vBcop to viroKarco tov ovpavov els
away coy r)v fiiav Kal bepdrjreo r) %qpd. Kal eyevero
ovrcos. Kal elirev b 6ebs' TSXaarrjadrco r) yrj /3o-
rdvriv ybprov Kal IjvXov Kapirifiov. Kal elirev b
debs' Tevrjdrjrcoaav epeoarfjpes ev tw arepecbfiari
rov ovpavov, r iva coaiv els cpavacv eirl rrjs yrjs.
Kal edero avrovs b debs ev tm arepecbfiari rov

49 D ovpavov, ware apyeiv rrjs rjfiepas Kal tPjs vvktos."

'Ev Br) tovtols Mcovarjs ovre rr)v afivaaov ire-

irotrjadai cprjaiv virb rov deov ovre to aKoros

ovre to vBcop' Kalroi %pr\v Brjirovdev elirbvra irepl

33°

AGAINST THE GALILAEANS

at the time of the generation of the universe, in order
that we may compare Plato's account of that gener-
ation with that of Moses. For in this way it will ap-
pear who was the nobler and who was more worthy
of intercourse with God, Plato who paid homage to
images, or he of whom the Scripture says that
God spake with him mouth to mouth. 1 "In the
beginning God created the heaven and the earth.
And the earth was invisible and without form, and
darkness was upon the face of the deep. And the
spirit of God moved upon the face of the waters.
And God said, Let there be light ; and there was
light. And God saw the light that it was good ;
and God divided the light from the darkness.
And God called the light Day, and the darkness
he called Night. And the evening and the morn-
ing were the first day. And God said, Let there
be a firmament in the midst of the waters. And
God called the firmament Heaven. And God said,
Let the waters tinder the heaven be gathered
together unto one place, and let the dry land
appear ; and it was so. And God said, Let the
earth bring forth grass for fodder, and the fruit
tree yielding fruit. And God said, Let there be
lights in the firmament of the heaven that they may
be for a light upon the earth. And God set them
in the firmament of the heaven to rule over the day
and over the night." 2

In all this, you observe, Moses does not say that
the deep was created by God, or the darkness or
the waters. And yet, after saying concerning light

1 Numbers 12. 8 : " With him will I speak mouth to
mouth."

2 Genesis 1-17, with certain omissions.

331

THE EMPEROR JULIAN

TOV </>0)T09, OTl TTpOGTa^aVTOS 6 GOV yeyovev, 6L7T6LV
6TL KCU 7T€pl T?}? VVKTOS Kal TTCpl TTj^ a/3va(TOV Kal

irepl tov vBaTOS. 6 Se ovSev elirev <w? irepl ov x
yeyovoTcov oXcos, kclitoi iroXXaKis eiripLvrjaOels
avToov. 7T/30? tovtois our 6 tt)? tw^ dyyeXcov fxe-
fivrjrat yeveaeax; r) 7roi7Jaeco<; ov& ovTiva rpoirov

49 E iraprj^drjaav, dXXd tcov irepl tov ovpavbv puovov
Kal irepl tiiv yr\v awpLc'nwv, 2, o>? elvai tov Oebv
fcaTa tov Mcovaea aaoj/xaTcov puev ovSevbs iroirjTrjv,
vXrjs Be viroKecpLev)]^ fcoo-fiTJTOpa. to yap "'H Be
yrj tjv aopaTOs Kal aKaTao~Kevao~TO$ " ovBev eTepbv
i(TTiv fj Trjv fiev vypdv Kal £i]pdv ova [av vXrjv iroi-
ovvtos, KoapafjTopa Be aurr/9 tov debv eladyovTos.

57 B r/ ye pur)v UXcltcdv aKove irepl tov Koapov tl

57 C $7)giv. " O Br) 7ra? ovpavov r) Koap,o<; — fj Kal aXXo,
6 Tl rroTe 6vopia%6p,evo<; pbdXiGTa av BeypiTO, tovto
rjpiv a)vop,do-0o) — TroTepov rjv del, yevecrecos dpyiiv
eywv ovBepbiav, rj yeyovev, dif dpyr)<$ twos dp£d-
- pievos ; yeyovev opaTos yap cltttos tz Igti Kal
cra)/jLa e^cov. irdvTa Be to, TOiavTa alo-Or/Ta, to,
Be alaOrjTa, Bo^rj irepiXrjirTa pueTa alaOrjaews,
ytyvopieva Kal yevvrjTa ecfrdvr) . . . ovrax; ovv KaTa
tov Xoyov tov eLKOTa Bel Xeyeiv TovBe tov Koapov
%(pov epyfrv^ov evvovv T€ Trj dXiiOela Sid tt)v tov

57 D Oeov yeveadai irpovoiav."

57 E r 'Ev Be evl irapaftdXcopLev puovov Tiva Kal iroBa-

1 Klimek ws irepl ov ; Neumann a>? irepl.

2 Neumann o-KijuufidTuv from Marcianus 123 ; own&ruv
W right from Marcianus 122.

1 Timaeus 28b, c.
33 2

AGAINST THE GALILAEANS

that God ordered it to be, and it was, surely he
ought to have gone on to speak of night also, and
the deep and the waters. But of them he says not
a word to imply that they were not already existing
at all, though he often mentions them. Further-
more, he does not mention the birth or creation of
the angels or in what manner they were brought
into being, but deals only with the heavenly and
earthly bodies. It follows that, according to Moses,
God is the creator of nothing that is incorporeal,
but is only the disposer of matter that already
existed. For the words, "An4 the earth was in-
visible and without form " can only mean that he
regards the wet and dry substance as the original
matter and that he introduces God as the disposer
of this matter.

Now on the other hand hear what Plato says
about the universe : " Now the whole heaven or the
universe, — or whatever other name would be most
acceptable to it, so let it be named by us, — did it
exist eternally, having no beginning of generation,
or has it come into being starting from some begin-
ning ? It has come into being. For it can be seen
and handled and has a body ; and all such things
are the objects of sensation, and such objects of
sensation, being apprehensible by opinion with the
aid of sensation are things that came into being, as
we saw, and have been generated. . . .* It follows,
therefore, according to the reasonable theory, that
we ought to affirm that this universe came into being
as a living creature possessing soul and intelligence
in very truth, both by the providence of God." 2

Let us but compare them, point by point. What

8 Timaeus 30b ; cf. Julian, Oration 5. 170d.

333

THE EMPEROR JULIAN

irr\v rroielrai BrfpL^yoplav 6 0eb<; 6 irapa Mcovafj
teal irohairriv 6 irapa YlXarcovi ;

58 A " Kal elirev 6 Oeos' HoirjacopLev civOpcoirov /car'
el/eova rjperepav Kal /ca0' opolcoaiv. Kal dpyk-
rcoaav rcov iyQvcov rr)<; OaXdcrcrrjs Kal rcov rrerei-
vcov rod ovpavov Kal rcov Krrjvcov Kal irdtrr]^ rij?
7>j? Kal irdvrcov rcov epirercov rcov epirovrcov eirl
rrjs y?}?. Kal iiroirjaev 6 Oebs rbv dvOpcoirov, Kar
eiKova 6eov eiroirjaev avrbv apcrev Kal 6r)Xv liroi-
ijaev avrovs Xeycov Av^dveode Kal rrXrjOvveade
Kal rrXrjpcoaare rrjv yrjv Kal KaraKvpievcrare av-

58 B r/}?. Kal dp-ykreoaav rcov lyQvcov rfj<; daXdacrt^
Kal rcov rrereivcov rod ovpavov Kal irdvrcov rcov
Krrjvcov Kal 7rdarj<i t?}? 7?}?."

"Akov€ Brj ovv Kal t?}? HXarcoviKrjs Srjfirjyopla';,
r)v rco rcov oXcov irepiriOrjai BrjpLiovpyco.

" Beot Oecbv, cov eyco Brjpaovpyb^ irarrjp re epycov
dXvra ecrrai epiov ye e6eXovro<;. rb p,ev 8i] Bedev
rrdv Xvrbv, rb ye p,r)v KaXco<; dppoadev Kal h\ov ev
Xveiv eOeXeiv KaKov. Sib eireLTrep yeyevrjaOe, ovk
dddvaroi puev eare ovBe aXvroi rb irdp.rrav, ovri
ye pir)v XvdrjaeaOe ovBe rev^eaOe Oavdrov pbolpas,

58 C rrjs ipLrjf; ftovXrjtrecos pLCL^ovos en BecrpLOV Kal
Kvpicorepov Xayovres eKelvcov, oh ore eyiveaOe
%vveBelaQe. vvv ovv b Xeyco irpb<; u/xa? evBeiKvv-
fjievos p,d6ere. Ovrjrd en yevr) Xoiird rpia dyev-
vr)ra, rovrcov Be pirj yevopuevcov ovpavbs dreXrjs
earai. rd yap rrdvra ev avrco yevr) £cocov ov%
eljer vir' epiov Be ravra yevopbeva Kal filov puera-

* Genesis 26. 27. 28,
334

AGAINST THE GALILAEAXS

and what sort of speech does the god make in the
account of Moses, and what the god in the account
of Plato ?

" And God said, Let us make man in our image,
and our likeness ; and let them have dominion over
the fish of the sea, and over the fowl of the air,
and over the cattle, and over all the earth, and
over every creeping thing that creepeth upon the
earth. So God created man, in the image of
God created he him ; male and female created
he them, and said, Be fruitful and multiply and
replenish the earth, and subdue it ; and have
dominion over the fish of the sea, and over the
fowl of the air, and over all the cattle and over all
the earth." 1

Now, I say, hear also the speech which Plato
puts in the mouth of the Artificer of the All.

" Gods of Gods ! Those works whose artificer and
father I am will abide indissoluble, so long as it is my
will. Lo, ail that hath been fastened may be loosed,
yet to will to loose that which is harmonious and in
good case were the act of an evil being. Wherefore,
since ye have come into being, ye are not immortal
or indissoluble altogether, nevertheless ye shall by
no means be loosed or meet with the doom of death,
since ye have found in my will a bond more mighty
and more potent than those wherewith ye were
bound when ye came into being. Now therefore
hearken to the saying which I proclaim unto you :
Three kinds of mortal beings still remain unborn,
and unless these have birth the heaven will be
incomplete. For it will not have within itself all
the kinds of living things. Yet if these should
come into being and receive a share of life at

335

THE EMPEROR JULIAN

cryovra Oeois icrd^ono dv. Xv ovv 0vr)rd re fj to re
irav roBe ovtgos dirav 17, rpeireade KCLia cpvaiv
voxels eirl rr)v roov %wwv Br\Liiovpyiav, LLiLiovpevoi

58 D tt)V €fii]f Bvva/niv wepl rr)v vpuerepav yeveaiv. /cal
/ca6' ocrov /JL6V avrcov dOavdrots oluovvliov elvai
irpoarjKei, Oeiov Xeybfievov r)yepLOvovv re ev avrocs
rcov del Bl/crj /cal v/jllv eOeXovrcov eireaOai, <nreipa$
ical virap^dpevos eyco irapaBcoaco. rb Be Xolttov
vp,el<s, dOavdrw Ovtjtov it poavtyaivovres direpyd-
£ea0e ?<£a /cal yevvdre rpocprjv re BiBovres av^dvere
/cal cfiOlvovra irdXiv Be^eaOe."

65 A 'A\V a pa litj tovto ovap earlv ivvoijaovres

65 B avrb LtaOere. Oeovs ovoptd^et UXdrcov tou? epi-
(fravels, tjXiov /cal aeXrjvrjv, darpa /cal ovpavov,
dXX' ovroi rwv difiavoov elo~iv el/coves' 6 (paivoLievos
tch? 6(f)0a\pLOL<i rjpwv tjXlos rod vorjrov /cal firj
(fiaivo/jievov, /cal iraXiv i) cpatvop.ev7] rols 6(j)0aX-
liois fjfiwv aeXrjvr) ical roov darpcov e/caarrov el/coves
elal T(hv vorjrwv. ifcelvovs ovv tovs votjtovs /cal

65 C d(f)aveL<; Oeovs evvirdpyovra^ /cal avvvirdpyovra^
/cal ef avrov tov Brj/niovpyov yevvrjOevras ical
irpoeXOovras 6 YlXdrcov olBev. etVorco? ovv cprjatv
6 BrjfjLiovpybs 6 Trap' avrco " Oeoi,^ irpbs tou?
dcpavecs Xeycov, " OecovT t&v ejicpavcov Bi]Xov6ri.
tcoivbs Be dfi(f)OTep(jL)v Brj/iuovpybs ovto<s eariv 6
Te\vy]a dfievos ovpavov ical yrjv /cal OdXaaaav /cal

1 Timaeus 41a,b,c. Julian may have been quoting from
memory, as there are omissions and slight variations from
our text of the Timaeus.

8 Cf. Julian, Vol. 1, Oration 4. 149a, 156d.

3 Julian's Fourth Oration, Vol. 1. is an exposition of this
theory held by the late Neo-Platonists ; in the present
treatise he does not, as in the Fourth and Fifth Orations,

336

AGAINST THE GALILAEANS

ray hands they would become equal to gods.
Therefore in order that they may be mortal, and
that this All may be All in very truth, turn ye
according to your nature to the contriving of living
tilings, imitating my power even as I showed it in
generating you. And such part of them as is fitted
to receive the same name as the immortals, which
is called divine and the power in them that governs
all who are willing ever to follow justice and you,
this part I, having sowed it and originated the
same, will deliver to you. For the rest, do you,
weaving the mortal with the immortal, contrive living
beings and bring them to birth ; then by giving
them sustenance increase them, and when they
perish receive them back again." 1

But since ye are about to consider whether this
is only a dream, do ye learn the meaning thereof.
Plato gives the name gods to those that are visible,
the sun and moon, the stars and the heavens, but
these are only the likenesses of the invisible gods.
The sun which is visible to our eyes is the likeness
of the intelligible and invisible sun, 2 and again the
moon which is visible to our eyes and every one of
the stars are likenesses of the intelligible. 3 Accord-
ingly Plato knows of those intelligible and invisible
gods which are immanent in and coexist with the
creator himself and were begotten and proceeded
from him. Naturally, therefore, the creator in Plato's
account says "gods" when he is addressing the
invisible beings, and "of gods," meaning by this,
evidently, the visible gods. And the common creator
of both these is he who fashioned the heavens and

distinguish the intelligible {vorjot) gods from the intellectual
(voepoi).

337

VOL. III. Z

THE EMPEROR JULIAN

darpa /cal yevvrfaas ev rot? votjtols tcl tovtwv
apykivira.

^k6tt€l ovv, 1 otl /cal tcl eirl tovtois /caXw<;.
" AeiireL " yap (frycri " rpia Oprjra yevr)" BtjXovotl
to tcov avOpoorrcov real to t&v ^axov ical to t&v
(pvTcov tovtoov yap e/caaTOV IBlols topiaTai XoyoL$.
" Et fiev ow" <f)7]o-i, " teal tovtcov e/caarov vit' ifiov
65 D yevoiTO, iravTairaaiv dvay/catov dddvaTov ai)TO
yeveaOai." teal yap Tot? votjtols Oeols ovBev aXXo
r?j? dOavaaias atTiov /cal T<p (ftaivofievw Koa/xw rj
to vtto tov Brj/nLOvpyov yeveaOai. otl ovv (j>rjcriv
"'Oiroaov iarlv dddvaTov, dvayicalov Icttl tovtol?
irapa tov BrjfiLovpyov BeBocrdai" tovto Be icrTiv rj
XoyiKT) tyv%ri. " To Be Xolttov " (f)7]aiv " vfiels

65 E a,9avaT(p Ov^tov TrpoavfyalveTe" BrjXov ovv otl

irapaXa{36vTe<; ol BrjixLovpyucol 2 Oeol nrapa tov
a(f)cov iraTpos Tt]V hrjfjLLOvpyiKTjv Bvvap.LV, direyev-
vycrav ewl tt}<; yf)<$ tcl Ovr/Ta twv %(p(ov. el yap
/jLr)8ev efieXXe BiacpepeLv ovpavb? dvOpdnrov koX
val p,a Aia 6r)pLov ko\ TeXevTalov avTwv twv
epireTcov /cal twv iv Trj OaXdao-r) vriyojxevtov lx@ v ~
Blcov, eBeL tov SyjjuLLovpybv eva /cal tov avTov elvai
TrdvTcov. el Be ttoXv to fxecrov io~Tlv ddavaTcov teal

66 A OvrjTwv, ovhe/JLLa irpoaOi'jKr] fxel^ov ovBe dtpaipeaeL

fieLOVfievov ovBe /jayvv/xevov irpb<; tcl dvrjTa teal
eTTL/crjpa 3 aiTiov elvaL 7rpoa/]KeL tovtwv fiev ciX-
Xov<;, eTepcov Be eTepov<;.

Ov/covv eireLBrjirep ovBe irepl tov 7r/?ocre^oi)? tov

1 olv tn Klimek suggests.

2 ZrimovpyiKol Asmus ; ti-qpuovpyol Neumann.

3 Asmus adds ouSe fjuyvvfxsvou retains vpbs — iiriKrjpa; Neu-

33*

AGAINST THE GALILAEANS

the earth and the sea and the stars, and begat in the
intelligible world the archetypes of these.

Observe then that what follows is well said also.
"For," he says, "there remain three kinds of mortal
things," meaning, evidently, human beings, animals
and plants ; for each one of these has been defined
by its own peculiar definition. " Now," he goes on
to say, "if each one of these also should come to
exist by me, it would of necessity become immortal."
And indeed, in the case of the intelligible gods and
the visible universe, no other cause for their im-
mortality exists than that they came into existence
by the act of the creator. When, therefore, he says,
"Such part of them as is immortal must needs be
given to these by the creator," he means the reasoning
soul. " For the rest," he says, "do ye weave mortal
with immortal." It is therefore clear that the
creative gods received from their father their creative
power and so begat on earth all living things that
are mortal. For if there were to be no difference
between the heavens and mankind and animals too,
by Zeus, and all the way down to the very tribe of
creeping things and the little fish that swim in the
sea, then there would have had to be one and the
same creator for them all. But if there is a great
gulf fixed between immortals and mortals, and this
cannot become greater by addition or less by sub-
traction, nor can it be mixed with what is mortal
and subject to fate, it follows that one set of gods
were the creative cause of mortals, and another of
immortals.

Accordingly, since Moses, as it seems, has failed

maim deletes irpbs — 4iriK7]pa ; Gollwitzer ixaovjxivov wairtp Ta
0vr)Ta teal iiriKTipx.

339
z 2

THE EMPEROR JULIAN

k6(T[jlov tovtov Brjpiiovpyov iravra Bi€iXeyp,evo<;
Meofo-?}? (j)alv€Tat, ri]V re 'Efipaicov /cal rrjv rcov
99 E rjpLerepoov irarepwv Bb^av virep eOvcov tovtcov ulvti-
irapadoypev dXXrfXais.

r O Mft)uo-/}? (pr)(Ti rov rov k6(t fjuov Brjpuovpybv
e/cXe^aaBai to twv 'Fiffpaiayv edvo<s Kal irpoae^eLv
i/c€LV(p pi6v(p zeal e/ceivov cfrpovTLaai /cal BuBcoaiv
avTw rrjv e7rip,eXeiav avrov fxovov. twv Be aXXcov
iOvtov, 07r&)9 rj v^ oIgtkji Bioi/covvrai #eot?, ouB'
rjvTivovv jiveiav ireiroirjTai,' ttXtjv el \xr\ ri$ e/celva
avy^coprjcreiev, ore rov i']Xlov avrols /ecu rrjv aeXtj-
vtjv aireveLfiev. dXX virep [xev tovtwv /cal pu/epbv

100 A varepov. 7rXrjv on rod ^YaparfX aurbv pubvov debv
/cal rr}<z 'lovSaias teal tovtovs e/cXe/crovs (prjaiv
at»ro? re /cal oi fier e/celvov wpocprjraL ical 'Irjaovs
6 Nofw/jaw? eVjSetfa), clXXa /cal rov iravra^
iravrayov tou? irunrore ybrjras /cal aTrarewvas
virepftaXXbpevov TiavXov. d/covere Be twv Xelje'ov
avjwv, /cal irpanov jxev rtov Majuo-eco?* " ^.v Be
epels T(p <&apa(p' vlbs nrpwrbroiebs pov 'lapaijX.
elirov Be' e^a-TToareLXov rov Xabv pov, Xva pot

100 B Xarpevar). av Be ov/c efiovXov e^airoarelXai
avrovT Kal pitcpbv varepoir " Kal Xeyovcriv
avra>' 6 0eb<; rcov 'Eftpaicov Trpoa/cetcXrjTai ?;/xa<?.
iropevcropLeda ovv et<? rrjv eprjpov 6Bbv rjpbepcov

TpiCOV, O7T60? 6vO~(i)p,€V KVpL(p TW 0€(p IjpLWV. fCai

puer oXiya irdXiv bpoiw " Kvpios 6 #eo? twv
'Eftpaicov eijaTrearaX/ce pie irpbs o~e Xeycov e^airb-
34°

AGAINST THE GALILAEANS

also to give a complete account of the immediate
creator of this universe, let us go on and set one
against another the opinion of the Hebrews and
that of our fathers about these nations.

Moses says that the creator of the universe chose
out the Hebrew nation, that to that nation alone did
he pay heed and cared for it, and he gives him
charge of it alone. But how and by what sort of
gods the other nations are governed he has said not
a word, — unless indeed one should concede that he
did assign to them the sun and moon. 1 However
of this I shall speak a little later. Now I will only
point out that Moses himself and the prophets who
came after him and Jesus the Nazarene, yes and
Paul also, who surpassed all the magicians and char-
latans of every place and every time, assert that he
is the God of Israel alone and of Judaea, and that
the Jews are his chosen people. Listen to their
own words, and first to the words of Moses : " And
thou shalt say unto Pharaoh, Israel is my son, my
firstborn. And I have said to thee, Let my people
go that they may serve me. But thou didst refuse
to let them go." 2 And a little later, " And they
say unto him, The God of the Hebrews hath sum-
moned us ; we will go therefore three days' journey
into the desert, that we may sacrifice unto the Lord
our God." 3 And soon he speaks again in the same
way, "The Lord the God of the Hebrews hath sent

1 Deuteronomy 4. 19 : "And lest . . . when thou seest the
sun and the moon and the stars, even all the host of heaven,
thou be drawn away and worship them, and serve them,
which the Lord thy God hath divided unto all the peoples
under the whole heaven."

- Exodus 4. 22. « Exodus 4. 23.

34i

THE EMPEROR JULIAN

areiXov tov Xaov fiou, 'iva Xarpevacoaiv ev rfj
epyjfiw.

106 A 'AW' oti fiev 'lovSalcov /llovcov efieXrjae tw

106 B Oew to ef dp^j)^ teal teXrjpos avrov yiyovev ovros
etjalperos, ov Mcofo-r}? jjlovov teal 'I770-0O?, aXXa
kcli YlavXo? elprjtcoo<; (palverac tcauroi tovto d^tov
Oavpbdaac irepl rod UavXov. 777)0? yap Tu^a?,
wairep xpwra ol iroXvirohes 7T/)o? ra? irerpa^,
aXXdrrei rd irepl 6eov hoypara, irore puev 'Iou-
haiovs povov ri,v rod Oeov tcXijpovoplav elvat
hiaTeivop,evo<$, irdXiv he rov<; r/ EXXr)va<f dvaireiOwv
aura* 7rpoo~Ti0€a0ai, Xeycov " Mr) 'lovSaicov #eo?
povov, ciXXd teal eOvcbv val real edutov" hi/cacov

106 C ovv epeaOat tov UavXov, el p,rj tcov 'lovhalcov yv
6 #eo? p,6vov, tiXXd teal twv eOvcov, tov X^P lp
ttoXv puev eU tou? 'IovoWou? eirepuTre to irpo^rjTtKov
yapiQ-pbo, teal tov Mcovaea teal to ^plapua teal tovs
7r/)o<^>;Ta9 teal tov voptov teal tcl irapdho^a teal to,
repdana twv fivOcov ; dteovets yap avrcov ftocov-
to)V ""ApTov dyyeXcov ecf>ayev avOpanros." eirl
TeXovs he real tov 'Irjcrovv eTrep-yjrev eteeivoLS, t)puv
he ov 7rpo(prJTr)v, ov ^pio-p,a, ov hthdateaXov, ov
tet'jpvtea irepl rf}? pueXXovarjs 6\jre irore yovv eaea-

106 D Qai koX et? //yiea? a7r' avrov cf)LXav0pa)7ria<;. d\Xd
teal Trepielhev ercov pbvpidhas, el he vp,el<; ftovXeaOe,
XiXidhas ev dyvwaia roiavrrj rot? elhooXois, e5?
<j>are, Xarpevovras rov<; dirb dviayovTO^ rjXiov
P'k'xpi huopue'vov teal tov? dirb tcov dp/crow dxP 1
pL€ar)p/3pia$ efa> teal putepov ykvov<$ ovhe rrpb hio~-
342

AGAINST THE GALILAEANS

me unto thee, saying, Let my people go that they
may serve me in the wilderness." *

But that from the beginning God cared only for
the Jews and that He chose them out as his portion,
has been clearly asserted not only by Moses and
Jesus but by Paul as well ; though in Paul's case this
is strange. For according to circumstances he keeps
changing his views about God, as the polypus changes
its colours to match the rocks, 2 and now he insists
that the Jews alone are God's portion, and then
again, when he is trying to persuade the Hellenes to
take sides with him, he says : " Do not think that he
is the God of Jews only, but also of Gentiles : yea of
Gentiles also." 3 Therefore it is fair to ask of Paul
why God, if he was not the God of the Jews only
but also of the Gentiles, sent the blessed gift of
prophecy to the Jews in abundance and gave them
Moses and the oil of anointing, and the prophets and
the law and the incredible and monstrous elements
in their myths ? For you hear them crying aloud :
"Man did eat angels' food." 4 And finally God sent
unto them Jesus also, but unto us no prophet, no oil
of anointing, no teacher, no herald to announce his
love for man which should one day, though late, reach
even unto us also. Nay he even looked on for
myriads, or if you prefer, for thousands of years,
while men in extreme ignorance served idols, as you
call them, from where the sun rises to where he
sets, yes and from North to South, save only that

1 Exodus 5. 3 : the sayings of Jesus and the prophets,
which Julian said he would quote, are missing.

2 For this proverb, derived from Theognis, cf. Mlsopogon
349d, Vol. 2.

3 Romans 3. 29 ; Galatians 3. 28. 4 Psalms 78. 25.

343

THE EMPEROR JULIAN

%iXlcov oXcov ircov ev 1 evl fl€p€l aVVOlKiaOeVTOS
ta)? WaXaLarivr]^. el yap irdvTwv rjficov iart
6eb$ Kal irdvTcov Srjfjuovpybs o/aolcos, ri irepielhev

100 C r)/jLa<; ; irpoarjKei tolvvv tov tcov ( E/3pai(ov 6ebv
ov)(l Si] Travrbs kogjjlov yeveaioupybv virdpyeiv
oleadai Kal KaTe^ovcnd^eiv tcov oXwv, avuearaX-
6ai £e, a)? e(f>r]v, Kal TreTrepaorp.ev^v eyovra tt)v
106 dpxw dvapl^ Tot? ciXXols voelaOai Oeols. ere
D, E irpoae^opLev vpulv, otl tov tcov oXcov debv aXP L
yjriXrjs yovv evvoias vp,el<^ rj rrjs vpLeTepas tis
ecpavrdcrOt] pl&s ; ov fiepi/ca iravra ravrd eari ;
6eb<; tyfXtoTifc' fy]Xol yap 8ia tL Kal dfiapTLas
eichiKoiv Trarepcov eirl re/cva ;

115 D 'AXXa Brj aKOirelre 7T/30? ravra irdXiv tcl Trap
rj/icbv. ol yap rjfjbeTepoc tov Srj/iLovpyov (paaiv
dirdvTcov pev elvai koivov Trarepa Kal fiacriXea,
veve/jur/aOaL Se vit avTOU tcl Xolttcl tcov eOvcov
eQvdpyais Kal TroXtoi>xoi<; OeoU, cov 6/cao"TO? erri-
Tpoirevei ttjv eavTov Xrj^iv olk€lco<; eavTco. eireihr]

115 E yap ev fiev tco irarpl irdvTa TeXeta Kal ev irdvTa,
ei> he Tot? piepio-Tols aXXr) Trap' aXXco Kparel
hvva/JLL?, "Apr)? fxev eTriTpoirevei to, TroXefiiKa tcov
eOvcov, 'AOrjva Be tcl pbera eppovyjereco*; iroXefiiKd,
'Ep/Ai)*; Se tcl avveTonTepa fiaXXov ?} ToXfiripoTepa,
Kal KaO eKaaTrjv ovaiav tojv olkclcov Oecov eireTai
Kal tcl eTTLTpoirevo/JLeva irapa acpwv eOvrj. el pev
ovv ov juapTvpel rot? i)p,eTepoLS Xoyois r) irelpa,
irXdafia pev earco tcl Trap' r)pcov Kal TudavoTr]?

1 eV Klimek supplies.

1 Exodus 20. 5.
344

AGAINST THE GALILAEANS

little tribe which less than two thousand years before
had settled in one part of Palestine. For if he is
the God of all of us alike, and the creator of all, why
did he neglect us? Wherefore it is natural to think
that the God of the Hebrews was not the begetter
of the whole universe with lordship over the whole,
but rather, as I said before, that he is confined within
limits, and that since his empire has bounds we must
conceive of him as only one of the crowd of other
gods. Then are we to pay further heed to you
because you or one of your stock imagined the God
of the universe, though in any case you attained
only to a bare conception of Him? Is not all this
partiality? God, you say, is a jealous God. But why
is he so jealous, even avenging the sins of the fathers
on the children P 1

But now consider our teaching in comparison
with this of yours. Our writers say that the creator
is the common father and king of all things, but that
the other functions have been assigned by him to
national gods of the peoples and gods that p rotect
tfre c ities ; every one of whom administers his own
department in accordance with his own nature. For
since in the father all things are complete and all
things are one, while in the separate deities one
quality or another predominates, therefore Ares
rules over the warlike nations, Athene over those
that are wise as well as warlike, Hermes over
those that are more shrewd than adventurous ; and
in short the nations over which the gods preside
follow each the essential character of their proper
god. Now if experience does not bear witness
to the truth of our teachings, let us grant that
our traditions are a figment and a misplaced

345

THE EMPEROR JULIAN

116 A aKcupos, ra irap vpuv Be eiratvelaOw el Be irav
rovvavTiov 0I9 p>ev rifieis \eyofi6v, ef alwvos rj
irelpa ptapTvpel, toZ<$ vfierepoL^ Be Xoyot? ovBev
ovSa/jLov (j>aiverat avfi^wvov, tI roaavr)]<; t%
(f)i\ovei/cla<; avTeyeade ;

AeyeaOco yap /jloi, ti? al-rla tov KeXrou? fxev
elvai /cal Teppuavovs 6pacrel<s, f/ EAA?;m? Be /cal
'Paj/xaiou? 009 eirLTrav ttoXitikov? /cal cj)i\av0pu)-
ttovs fiera tov areppov re /cal 7ro\epLLrcov, avve-
rwrepovs Be /cal Te^VLKWTepov; Alywrrriovs,
diroXepuovs Be ical Tpv<fir)\ov<; *£vpov<; pLera tov
avverov /cal Oeppov /cal /covepov /cal evfiadovs.

116 B ravT7]<; yap r% ev Tot? edveai Biacfiopas el /xev
ouBepblav T£? alrlav avvopatrj, p,d\\ov Be avrd
(f)r)o~i /cal e/c tov avropbdrov avpuireaelv, ttox; en
TTpovoia Bioi/celaOaL tov /coapuov oleTai ; el Be
tovtcov alrlas elvai tj? TiOeTai, XeyeTco (jlol 7r/3o?

131 B avTOv tov BtjpLiovpyov /cal BiBaa/ceTco. tou? puev
yap vopbovs evBijXov, a>? rj tcov dvOpcoircov eOeTO
(f>vcn<; ol/ceiov<; eavTrj, ttoXiti/covs fiev /cal (pikav-

131 C 6pa)7rov<;, oh eirl ir\e2o~Tov evTeOpaivTO to (j)i\dv-
6pa)7rov, dyplov<; Be /cal tnravdpooTrovs, oU evavTia
<f)vais virfjv ical evvirrjpye twv r)9a*v. oi ydp
vopLoOerai fii/cpa rats (pvaeai /cal rat? iirtTrjBeio-
TTjo-i Bid t% dycoyrjs irpoaWeaav. ov/covv 'Avd-
yapenv oi %/cv0ai fiaic)(evovTa irapeBe^avTO' ovBe

1 In Mlsopogon 359b Julian speaks of the fierceness of the
Celts compared with the Romans.

2 A Scythian prince who travelled in search of knowledge
and was counted by some among the seven sages. On his
return to Thrace he is said to have been killed while cele-
brating the rites of Cyhele, which were new to the
Scythians ; Herodotus 4. 76, tells the tale to illustrate the

346

AGAINST THE GALILAEANS

attempt to convince, and then we ought to
approve the doctrines held by you. If, however,
quite the contrary is true, and from the remotest
past experience bears witness to our account and in
no case does anything appear to harmonise with your
teachings, why do you persist in maintaining a pre-
tension so enormous ?

^Come, tell me why it is that the Celts and the
Germans are fierce, 1 while the Hellenes and Romans
are, generally speaking, inclined to political life and
humane, though at the same time unyielding and
warlike? Why the Egyptians are more intelligent
and more given to crafts, and the Syrians unwarlike
and effeminate, but at the same time intelligent,
hot-tempered, vain and quick to learn ? For if there
is anyone who does not discern a reason for these
differences among the nations, but rather declares
that all this so befell spontaneously, how, I ask, can
he still believe that the universe is administered by
a providence ^ But if there is any man who maintains
that there are reasons for these differences, let him
tell me them, in the name of the creator himself,
and instruct me. As for men's laws, it is evident that
men have established them to correspond with their
own natural dispositions ; that is to say, constitutional
and humane laws were established by those in whom
a humane disposition had been fostered above all
else, savage and inhuman laws by those in whom
there lurked and was inherent the contrary dis-
position. Qjor lawgivers have succeeded in adding
but little by their discipline to the natural characters
and aptitudes of menj) Accordingly the Scythians
would not receive Anacharsis 2 among them when he

Scythian hatred of foreign, and especially of Greek, customs ;
cf. Lucian, Anacharsis.

347

THE EMPEROR JULIAN

to)V 'Eaireplayv eOvcbv evpois av Tiva? evKoXcos
irXrjv oXiycov cr<f)68pa iirl to (friXoaocfreiv rj yew-

JJL€Tpelv Tj Ti TWV TOLOVTWV 7)VT pe7TUT/jL€VOV<Z, KaiTOL
KpCLTOVCn~l<l 67TL TOCTOVTOV i]8r) T>}? 'PcOfldLCOV r)J€/bLO-

via<s. dXX* diroXavovai povov ttjs SiaXefjeax: Kal
131 D ty)<$ prjropeias ol Xiav evcfivels, aXXov 8e ovSevos

lieraXafJipdvovai p,a6r)paTO<;. ovtcos Tayypov

eoucev r) (frvcns elvat. t/? ovv r) 8iacf>opd tcov edvwv

ev Tot? rjOeai /cal Tot? vopocs ;
134 D 'O pev yap Mcoucr?}? alriav diroBeBcoKe Kopi8f)

/jlvOcoSt) t% irepl ra<; SiaXe/crovs dvopLoioTrjTOS.

€(f)rj yap tol>? vlovs to)v dvdpcoircov avveXOovTas

134 E iroXiv iOeXeiv olKo8ope2v /cal irvpyov ev avrfj peyav,

(pdvai Be tov Oeov, oti xprj KareXdelv ical t<x<?
BiaXeKTovs ai/Tcov avyykai. Kal oircos prj tl<; pe
vopicrrj ravra crvKOcpavTelv, /cal i/c twv Mawew?
dvayvcoaopeOa ra e<£ef?}?. " Kal elirov Beure,
Ol/Co8opi](TQ)/H€V eavTols iroXiv Kal irvpyov, ov
earai r) KecpaXrj etw? tov ovpavov, /cal ironjcrcopev
eauroLS ovopa irpb tov Biaairapfjvai iirl irpoacoirov
Trdarjs tt?9 yr}$. Kal KaT€j3>] Kvptos IBetv ttjv
iroXiv Kal tov irvpyov, ov wKoBoptjaav ol viol tcov
dvOpccircov. Kal elire Kvpto?' IBov, yevo? ev Kal

135 A %eiXo<; ev irdvTcov, Kal tovto ijp^avTO iroirjaai

Kal vvv ovk eKXei^ret air auTtov irdvTa, oaa av
iirlOwvTai iroielv. BevTe, KdTaftdvTe? eKel avy-
yecopev avTtov ttjv yXcoaaav, Iva prj aKovcoaiv
eVao-ro? tt}<; (f)(ovf)<; tov irXrjalov. Kal Bieaireipev
avTO\j<$ Kvpios 6 debs iirl irpoacoirov irdarjs tt}?
yfjs Kal eiravaavTO OLKoBopovvTes tijv iroXiv Kal
tov irvpyov." elTa tovtois d^iovTe iziGTeveiv

343

AGAINST THE GALILAEANS

was inspired by a religioiu frenzy, and with very
few exceptions you will not find that any men of the
Western nations 1 have any great inclination for
philosophy or geometry or studies of that sort,
although the Roman Empire has now so long been
paramount. But those who are unusually talented
delight only in debate and the art of rhetoric, and
do not adopt any other study ; so strong, it seems,
is the force of nature. Whence then come these
differences of character and laws among the nations?
Now of the dissimilarity of language Moses has
given a wholly fabulous explanation. For he said
that the sons of men came together intending to
build a city, and a great tower therein, but that God
said that he must go down and confound their
languages. And that no one may think I am falsely
accusing him of this, I will read from the book of
Moses what follows: "And they said, Go to, let us
build us a city and a tower, whose top may reach
unto heaven ; and let us make us a name, before we
be scattered abroad upon the face of the whole earth.
And the Lord came down to see the city and the
tower, which the children of men had builded. And
the Lord said, Behold, the people is one, and they
have all one language; and this they have begun to
do; and now nothing will be withholden from them
which they purpose to do. Go to, let us go down,
and there confound their language, that no man may
understand the speech of his neighbour. So the
Lord God scattered them abroad upon the face of
all the earth : and they left off to build the city and
the tower." 2 And then you demand that we should

1 He means the Gauls and Iberians, since the Germans at
that time were distinguished only in warfare.

2 Genesis 11. 4-8.

349

THE EMPEROR JULIAN

7) pas , airiaieiTe Be v/xels to is vob' 'OfjLrjpov Xeyo-
fxevoLS virep r&v 'AXcoaBwv, o>? dpa rpia eV

135 B dXXrjXois oprj Qelvai Bievoovvro, " Xv ovpavbs
dfi/3arb<; etr}." qbrj/il [xev yap iyoo zeal tovto irapa-
irXrjaicos izeeiva) fivdcoBes elvai. vfiels Be, d-JToBe-
yop,evoi to irporepov, dv@' orov irpbs Oecov diroBo-
Kifid^ere rov 'Ofjbrjpov fivdov ; ezeelvo yap ol[xai
Beiv auoirdv 77770? avBpas djiaOels, on zeav fiia
(jxovrj zeal yXayaarj irdvres 01 Kara iraaav ttjv
olzeov/xevrjv avOpeoiroi xptfacovrat, irvpyov olzeoBo-
fielv ov Bvvrjaovrai irpbs top ovpavov dobizevov-
/nevov, 1 Kav e/cnXivOevautai ttjv yr)v iraaav

135 C (iTreipwv yap Berjaei ttXlvOcov laofieyeOwv ttj yfj
^Vfnraar) rcov Bwrjao/ievcov dy^pi T ® v °"eA,?;V?79
eabizeeadau /evzeXeov. VTrozeelaOeo yap iravras p>ev
dvdpcoTTOV*; avveXr)Xv6 evat yXcoaarj zeal obcovf} fita
/eexprj/jbevovs, iraaav Be eKirXivOevaai ttjv yrjv zeal
e/eXarofjurjaai, irore dv jxeyjpis ovpavov obOdaeiev,
el zeal XewTorepov dpjreBovo? eze/jLrjpvo/xeva)V avrwv
e/eraOetT] ; tovtov ovv ovtco obarepbv ovra rov
fivdov dXrjdrj vevopuzeores zeal irepl rov Oeov Bo£d-
^ovres, ore 7T€(f)6/3r)Tai twv dvOpooireov t^z/ p,iai-

135 D (poviav tovtov re %dpiv /eararreoboLTrj/eev avrwv
avyykai ids BtaXezerovs, en ToXfidre Oeov yvcoaiv
avyeiv ;

137 E E7rdvet/jU Be avdis 77750? ezeelro, ras /jlcv yap

BiaXezerovs oVa)? 6 #eo? avvkyeev. etprjzeev 6
Mcovarjs ttjv fiev alriav, ort, (poftrjOels /nrj tl tear
aifTov irpd^wai Trpoaftarbv eavrots rov ovpavov

138 A /earepyaadfievoi, o/juoyXcoTTOt 6We? zeal o/xoobpoves

1 icpiKuovfjLeuoy Klimek.
350

AGAINST THE GALILAEANS

believe this account, while you yourselves disbelieve
Homer's narrative of the Aloadae, namely that they
planned to set three mountains one on another,
"that so the heavens might be scaled." 1 For my
part I say that this tale is almost as fabulous as the
other. But if you accept the former, why in the
name of the gods do you discredit Homer's fable ?
For I suppose that to men so ignorant as you I must
say nothing about the fact that, even if all men
throughout the inhabited world ever employ one
speech and one language, they will not be able to
build a tower that will reach to the heavens, even
though they should turn the whole earth into bricks.
For such a tower will need countless bricks each
one as large as the whole earth, if they are to
succeed in reaching to the orbit of the moon. For
let us assume that all mankind met together, em-
ploying but one language and speech, and that they
made the whole earth into bricks and hewed out
stones, when would it reach as high as the heavens,
even though they spun it out and stretched it till it
was finer than a thread ? Then do you, who believe
that this so obvious fable is true, and moreover think
that God was afraid of the brutal violence of men,
and for this reason came down to earth to confound
their languages, do you, I say, still venture to boast
of your knowledge of God ?

But I* will go back again to the question how God
confounded their languages. The reason why hv
did so Moses has declared : namely, that God was
afraid that if they should have one language and
were of one mind, they would first construct for
themselves a path to the heavens and then do some

1 Odyssey 11. 316.

35i

THE EMPEROR JULIAN

dWrjXois* to Be irpdy/ia ottcos eiroirjaev ovBa-
yLtco?, dXXa /novov, on KareXdcov e'f oupavov — puii
Bvvd/jLevos dvcoOev avrb rroietv, co? eoiKev, el fi?)
KarrjXOev eirl t?}? 7%. virep Be T/79 Kara rd i]6r]
real rd vofiifia Biacpopa? ovre Mcovarjs ovre aXXo?
a7re(rd(j)7]a€ T£9. Kairot tw iravrl fiei^cov iarlv 7)
•nepl rd 1 ofiifia /cat rd iroXirtKa tcov edvcov ev to?9
dv6 pwirois Tr}? irepl rd? BiaXeKrov; Biafyopds. Ti?

138 B yap 'EXXijvcov dBeX(pfj, rt? Be Ovyarpi, t/? Be /xrjrpi
(f>T]ai, Becv plyvvaOai ; tovto Be dyaObv ev Hepacas
Kpiverai. tl fie ^prj kcl$ eKaarov eirievai, to
cj^LXeXevOepov re kcll civviroraKTOv Tepfxavcov eVef-
tovra, to %eip6r)6e? teal riOaabv ^upcov Kal liep-
acov Kal Udpdcov Kal irdvrcov dirXco^ tcov 77/309 ew
/cal 7too? fiearjfiffpiav flapftdpeov teal oaa Kal rds
(BaaiXeia? dyaira KeKTiipueva BeairoriKcoTepas ; el
fiev ovv dvev irpovoias fiel£ovo<; Kal Oeiorepas
raura avvrjve)(9ri rd fiet^co Kal TifiLcorepa, tl

138 C fidjrjv irepiepya^ofieOa Kal Oepairevofiev rbv fiyBev
irpovoovvra ; co yap ovre fticov ovre rjOcov ovre
TpQTToov ovre euvofjulas ovre ttoXltlkyj^ efieXrjae
Karaardaeco^, dp' en irpoarjKei fxerairoielaOai
Tf;? irap i)fxcov TLpijS ; ovBaficos. opdre, eU oaiqv
vfilv 1 droTTiav X0709 epyerai. tcov yap dyaOcov
oaa irepl rbv dvQpcoirivov OecopetraL fiiov, rjyeirai,
fiev ra rr)<; ^v^P)?, eirerai Be rd rod acofiaTos-
el to'lvvv tcov yjrv^LKOJV rj/xcov dyadcov KarcoXtyco-
prjaev, ovBe tt)9 (pvaiKrjs rjficov KaraaKevfjs irpo-

1 bjxiv Klimek ; ujhwu Neumann.
352

AGAINST THE GALILAEANS

mischief against him. But how he carried this out
Moses does not say at all, but only that he first came
down from heaven, — because he could not, as it
seems, do it from on high, without coming down to
earth. But with respect to the existing differences
in characters and customs, neither Moses nor any
one else has enlightened us. And yet among man-
kind the difference between the customs and the
political constitutions of the nations is in every way
greater than the difference in their language. What
Hellene, for instance, ever tells us that a man ought
to marry his sister or his daughter or his mother ?
Yet in Persia this is accounted virtuous. But why
need I go over their several characteristics, or describe
the love of liberty and lack of discipline of the
Germans, the docility and tameness of the Syrians,
the Persians, the Parthians, and in short of all the
barbarians in the East and the South, and of all
nations who possess and are contented with a some-
what despotic form of government ? Now if these
differences that are greater and more important came
about without the aid of a greater and more divine
providence, why do we vainly trouble ourselves about
and worship one who takes no thought for us ? For
is it fitting that he who cared nothing for our lives,
our characters, our manners, our good government,
our political constitution, should still claim to receive
honour at our hands ? Certainly not. You see to
what an absurdity your doctrine comes. For of all
the blessings that we behold in the life of man, those
that relate to the soul come first, and those that
relate to the body are secondary. If, therefore, he
paid no heed to our spiritual blessings, neither took
thought for our physical conditions, and moreover,

353

VOL. III. A A

THE EMPEROR JULIAN

138 D vorjad/nevos, ovre r)p.li> eirepb^re 8i8aatedXov<; rj
vo/j.o6€Ta<; wairep rols ( E/3paioi<; Kara tov Mcovaea
teal toi;? eV eteeivw Trpocfujras, virep tlvos e^ofiev
avrw /ea\w<; evyapiGTelv ;

141 C 'A\V opdre, /xy irore teal tj/jllv eScoteev 6 0eb<;
ovs vjAels rjyvoijfcare Oeovs re teal irpoardra^
ayaOovs, ovSev eXaTTOvas tov irapa rot? 'ILftpalois
ef dp^rj^ TijJLoofievov rfjs 'Iou8ata?, rjo-irep eteelvos
TTpovoelv eXa^e fAovris, wairep 6 Mcovafj<; ecpij Aral

141 D oi jier e/eelvov dy^pis tj/jlwp. el Be 6 Trpoae^V^
etr) tov teoafiov 8r]fALovpyb<; 6 irapd to?? 'RfipaLoi?
TL/ncb/jbevos, en teal fieXTiov vnrep avrou Bievorjdrj-
fiev r)}JL€i<; dyaOd re rj/xiv eBcoteev i/eeLvcov jxei^ova
id re irepl ^v^rjv teal tcl i/eros, vrrep osv epov/iev
oXiyov varepov, eareiXi re teal €(£' fj/icis vofioOeTas
ovBev MwL'crea)? ^eipovas, el /jltj tovs 7roXXov<>
parcpw KpeiTTOva^.

143 A "Oirep ovv eXeyofitv, el firj tcaO' e/cao-To'v edvos
edvdpyr}<$ Tt? debs eirirpoTTevoov dyyeXos re vir'

143 B avrw teal Bai/Jicov teal tfpeos 1 teal yfrv^wv IBid^ov
yevos virrjperLfcbv teal hirovpyucbv rols KpeiTToaiv
Wero ttjv ev Tot? vbfJbois teal rot? rjOeo-i 8ia(j)Op6-
rr)Ta, Bec/evvaOco, irap aXXov 7TW9 yeyove ravra.
teal yap ov&e diroxpV Xeyeiv " Elirev 6 #eo? teal
eyevero" \QjjLoXoyeiv yap %pr) toZ? eirirdy/iaai
rov Oeov TOiv yivofievcov rd<; (pvaeL<;7\ b be Xe^w,
aa^iarepov epeb. eteeXevo-ep 6 0eb<$ dvco cfrepeadai

1 Asmus adds Kai ifipws from Oration, 4. 145C ayyeKois,
Hai/xoaiv, Vipwai, \J/i/xcus Te fxepiarals.

354

AGAINST THE GALILAEANS

did not send to us teachers or lawgivers as he did for
the Hebrews, such as Moses and the prophets who
followed him, for what shall we properly feel
gratitude to him ?

But consider whether God has not given to us also
gods 1 and kindly guardians of whom you have no
knowledge, gods in no way inferior to him who from
the beginning has been held in honour among the
Hebrews of Judaea, the only land that he chose to
take thought for, as Moses declared and those who
came after him, down to our own time. But even if he
who is honoured among the Hebrews really was the
immediate creator of the universe, our beliefs about
him are higher than theirs, and he has bestowed on
us greater blessings than on them, with respect both
to the soul and to externals. Of these, however, I
shall speak a little later. Moreover, he sent to us
also lawgivers not inferior to Moses, if indeed many
of them were not far superior.

Therefore, as I said, unless for every nation
separately some presiding national god (and under
him an angel, 2 a demon, a hero, and a peculiar order
of spirits which obey and work for the higher powers)
established the differences in our laws and characters,
you must demonstrate to me how these differences
arose by some other agency. Moreover, it isnot
sufficient to say, "God spake and it was so."^For
the natures of things that are created ought to
harmonise with the commands of GodTj I will say
more clearly what I mean. Did Goo: ordain that
fire should mount upwards by chance and earth

1 Cf. Oration 4, 140a, Vol. 1, on the creative gods.
8 Cf. Oration 4. 141b, note, and 145c, note; Plato, Laics
713d.

355
a a2

THE EMPEROR JULIAN

to Trvp, 6L Tvyoi, Karco Be rr\v yrjv ; ov% Xva TO
irpozraypba yevrjrai tov 6eov, to fiev €XPV V € ^ va ^
/cov(f)ov, to Be fipWeiv ; ovrco Kal eirl tcov erepcov
143 C 6/nolcos . . . tov avrov rpoirov Kal eirl tcov
Oelcov. atriov Be, on to jmev tcov dvOpcoircov eiri-
K7)pov eari Kal (pOapTov yevo<;. el/coToos ovv avrov
cpOapra fcal ra epya Kal pera^Xrira Kal iravro-
Baircos rpeTTOfieva' tov Oeov Be vTrdpxovros dlBiov,
Kal ra TTpoardyfiara roiavr eivai nrpocn}Kei.
roiavra Be ovra ijroi cpvcreis elcrl tcov ovtcov rj rrj

(pVO~€l TCOV OVTCOV OploXoyOVpieva. 7TC05 ydp CIV Tj

(f)vcri<; rco rrpoardypiaTi pidypiTO rod Oeov ; ircos

143 D cV av etjco ttltttol t^? 6poXoyia<; ; ovkovv el fcal

irpoaera^ev coairep rds yXcoaaas crvyxvOfjvai Kal

fir) avficpcoveiv dXXrjXai<;, ovrco Be Kal rd rroXuiKa

tcov edvcov, ovk eirirdyfiari Be fibvov eiroLrjae

roiavra Kal irecpvKevai, ovBe rjfids 7rpo? ravrrjv

KareaKevaae rriv Biacpcovlav. *XP*J V Y^P ' Tr p C0T0V

Biacpopovs vireivai cpvaei<; rocs ev to?? eOveai Bia-

cpopcos eaofievois. opdrai yovv rovro, Kal to??

acofiaaiv el tj? diriBoi Tepfiavol Kal ^KvOai

143 E Aifivcov Kal AWloitcov ottoctov Biacpepovaiv, dpa

Kai rovro ecrri "tyiXbv eiriraypia, Kal ovBev 6 drip

ovBe r\ \copa rco 7rJ>9 ^X €iV Tpfc T0 XP^f 10, @ € °W

avpLir parrei ;

146 A Etj Be Kal 6 Ncovarfs eireKaXvirre to toiovtov

146 B elBco? ovBe rr)v tcov BiaXeKrcov avyxvcriv dvare-

1 A few words are lost.
356

AGAINST THE GALILAEANS

sink down ? Was it not necessary, in order that the
ordinance of God should be fulfilled, for the former
to be light and the latter to weigh heavy ? And in
the case of other things also this is equally true. . . .*
Likewise with respect to things divine. /fBut the
reason is that theyrace of men is doomeo^to death
and perishable A ffherefore men 's wnrlnff nlno ire
liatjirallvjn eristfapifi and m"ntal i|r Hid mhjiililt In
e yenriciha of alteration j l But since God is eternal,
it follows that of such^sort are his ordinances also.
And since they are such, they are either the natures
of things or are accordant with the nature of things.
For how could nature be at variance with the ordi-
nance of God ? How could it fall out of harmony
therewith ? Therefore, if he did ordain that even as
our languages are confounded and do not harmonise
with one another, so too should it be with the
political constitutions of the nations, then it was not
by a special, isolated decree that he gave these con-
titutions their essential characteristics, or framed us
also to match this lack of agreement. 2 For different
natures must first have existed in all those things that
among the nations were to be differentiated. This at
any rate is seen if one observes how very different in
their bodies are the Germans and Scythians from the
Libyans and Ethiopians. Can this also be due to a
bare decree, and does not the climate or the
country have a joint influence with the gods in
determining what sort of complexion they have?

Furthermore, Moses also consciously drew a veil
over this sort of enquiry, and did not assign the

2 i.e. if there were to be differences of speech and political
constitution, they must have been adapted to pre-existing
differences of nature in human beings.

357

THE EMPEROR JULIAN

QeiKe rco 6eQ> fMovw. (frrjcrl yap avrbv ov fiovov
KareXdelv ov fjurjv ovBe eva crvyKare\6elv clvtw,
irXelovas Be, teal tovtovs o'itiv&s elaiv ovk elirev
evBrjXov Be, on 7rapa7r\r)(TLov<; avrw tou? avytcaT-
i6vtcl<; V7T€\d/jL/3avev. el rotvvv 7r/)o? ttjv avy-
yyaiv rwv BiaXeKTWv ov% 6 Kvpios jjlovos, dWa
Kal ol avv avT(p Karepypviai, irpbBrfkov, on teal
777309 ttjv avyxyaiv rebv rjOwv ovx o fcvpto^ jjlovos,
ciWd Kal ol avv avrw ra? BiaXefcrov? avyxeovres
etVoTO)? av v7To\afM/3dvoLVTO ravTrj? elvai tj}?
Biaardaeo)<; aonoi.

148 B Tt ovv, ovk ev fiaicpols elirelv /3ov\6fievos,
Toaavia eire^rfkOov ; &)?, el /xev 6 Trpoaexv^ € ^V
rov Koo-fiov Brj/uiovpybs 6 virb rod Mayvaeco^
/crjpvTTOfievos, r)[Ael<; virep avrov fieXrlow; e^o/Jiev
Botjas ol KOivbv fiev eKelvov v7roXa/jL/3dvovre<; dirdv-
T(ov BeaTrorrjv, eOvap^as Be aXXovs, o't Tvyyd-
vovai jxev vit eKelvov, elal Be atajrep virapyoi
fiaaiXews, €Kaaro<; ttjv eavrov BtacfrepovTCds eirav-

148 C opOovfievos cfrpovrlBa' Kal ov KadlaTa/iev avrbv
ovBe dvTijxepiTr]v ro)V vir' avrbv 6ecbv KaOiara-
fievcov. el Be fiepiKov nva n/nrjaas eKeivo? dvnri-
Otjctiv avrw ttjv rod Travrbs rjyefiovlav, djieivov
rbv T(bv oXcov Oebv r\jxlv ireiOofxevov^ eiriyvcovac
fiera rod p,r]Be eKelvov dyvorjaai, rj rbv rod eka^'i-
arov i±epov<$ elXriyoia rrjv rjyefioviav dvrl rov
irdvTwv n/xav Brj/icovpyov.

152 B 'O vo/jlo? iarlv 6 rov Mcovaews Oavfiaaros, ?/

1 Generis 11. 7. "Go to, let us go down, and there
confound their language." . . . The word "us" has been
variously interpreted.

35»

AGAINST THE GALILAEANS

confusion of dialects to God .alone. For he says l
that God did not descend alone, but that there
descended with him not one but several, and he did
not say who these were. But it is evident that he
assumed that the beings who descended with God
resembled him. If, therefore, it was not the Lord
alone but his associates with him who descended
for the purpose of confounding the dialects, it is
very evident that for the confusion of men's char-
acters, also, not the Lord alone but also those
who together with him confounded the dialects
would reasonably be considered responsible for this
division.

Now why have I discussed this matter at such
length, though it was my intention to speak briefly ?
For this reason : If the immediate creator of the
universe be he who is proclaimed by Moses, then
we hold nobler beliefs concerning him, inasmuch
as we consider him to be the master of all things in
general, but that there are besides national gods
who are subordinate to him and are like viceroys
of a king, each administering separately his own
province ; and, moreover, we do not make him the
sectional rival of the gods whose station is subordinate
to his. But if Moses first pays honour to a sectional
god, and then makes the lordship of the whole
universe contrast with his power, then it is better
to believe as we do, and to recognise the God of
the All, though not without apprehending also the
God of Moses ; this is better, I say, than to honour
one who has been assigned the lordship over a
very small portion, instead of the creator of .all
things.

That is a surprising law of Moses, I mean the

359

THE EMPEROR JULIAN

Se/cdXoyos €K€ivt)' " Ov tfXei^et?, ov <f>ovevGei<;, ov
ifrevBofiapTVprJGeis" yeypdcpdco Be clvtols to?? 1

152 C pyjfiacTiv e/caGTr) tcov evToXcov, a? vir avrov (prjai
yeypdcpOai rod deov.

" y Eyoo el/JLi Kvpios 6 #eo? gov, o? egrjyaye ere e/c
777? Aiyv7TTOv" BevTepa /nerd tovto' " Ov/c eaov-
raL gol Oeol 6T€pot 7t\t]v ifiov. ov TTOLrjcreis aeavru)
e'iBcoXov." /cal ttjv aWiav TrpoGTiOrjGiv "'JLyco
yap eljxi /cvpios 6 #eo? <rov, 6eo<; tyXcoTT)*;, aTroBi-
8ou? irarepcov dfiapTuas iirl re/cva eW t/ut?;?
yeveds" " Ov X^yjry to ovojjlcl KVpiov rod 6eov
gov iirl jjLaraUd." " MvijaOrjTi ttjv rj/nepav tcov
GafiftdTcov." " Tl/aci gov top iraikpa /cal rr]v
/jLi]T6pa. 'UuyLto^eL'o-e^. Uv cpovevGeis. Uv

152 D tfAe^et?." " Ov ^evBopbapTvp^Geis" " Ov/c eVt-
0vp,r)G€i<; rd rod ttXtjglov crou."

UotOV WvOS 6GTL, 7T/90? TCOV OeCOV, €%(*) TOV " OlJ

irpoGKVvrjGeis 6eol<s erepois " /cal tov " MvtjgOtjti,
tt)? rjfiepas tcov GaftftdTcov" /nr) ra? aXXas
olerat xprjvat, cpvXaTTeiv evToXds, &)? ical Tificopia?
/c€LG0ai to?? nrapafiaLvovGLV, eviaypv [xev Gcpo-
Bporepas, eviaypv Be irapanrXr^Gias Tat? irapd

McOV O-eC0? VO/JLO06T6LGCIIS, €GTl Be 07TOV KCLI tf)lXaV-

0pco7roT€pa<; ;
155 C 'AWa to " Ov 7rpoG/cvv7]G€i<; #eot? eripois" —

Br) fjierd /xeydXrjs irepl tov Oeov cprjGi Bia/3oXr}<;.

" ©eo? yap ^tjXcottjs " cprjGr /cal ev aXXois TrdXiv
155 D " O #eo? rjficov trvp KaravaXiGKov." elra avO pwrros

fyXcoTrjs /cal ftaGfcavos agios elvai goi cpaiverai

1 tois Klimek adds.

1 Exodus 20. 2-3. 2 Exodus 20. 4. 8 Exodus 20. 13-17.
360

AGAINST THE GALILAEANS

famous decalogue ! "Thou shait not steal." "Thou
shalt not kill." "Thou shalt not bear false witness."
But let me write out word for word every one of
the commandments which he says were written by
God himself.

" I am the Lord thy God, which have brought
thee out of the land of Egypt." x Then follows the
second: "Thou shalt .have no other gods but me."
" Thou shalt not make unto thee any graven image." 2
And then he adds the reason : " For I the Lord thy
God am a jealous God, visiting the iniquity of the
fathers upon the children unto the third generation."
" Thou shalt not take the name of the Lord thy God
in vain." "Remember the sabbath day." "Honour
thy father and thy mother." " Thou shalt not commit
adultery." "Thou shalt not kill." "Thou shalt not
steal." "Thou shalt not bear false witness." "Thou
shalt not covet anything that is thy neighbour's." 3

Now except for the command "Thou shalt not
worship other gods/' and " Remember the sabbath
day," what nation is there, I ask in the name of the
gods, which does not think that it ought to keep
the other commandments ? So much so that penal-
ties have been ordained against those who transgress
them, sometimes more severe, and sometimes similar
to those enacted by Moses, though they are
sometimes more humane.

But as for the commandment "Thou shalt not
worship other gods," to this surely he adds a
terrible libel upon God. " For I am a jealous God,"
he says, and in another place again, " Our God is a
consuming fire." 4 Then if a man is jealous and
envious you think him blameworthy, whereas if Gad

4 Deuteronomy 4. 24 ; Hebreios 12. 29.

361

THE EMPEROR JULIAN

/jLefiyjrecos, eK0eid%eis Be, el ^rjXorviros 6 Oebs Xeye-
rai ; nanoi ircos evXoyov ovrco (fravepbv irpdyfia
rov Oeov Kara^revBeaO at ; kcu yap el ^rfkbrvrros,
aKOvros avrov irdvres oi 6eol irpoaKvvovvrai Ka\
rrdvra rd Xonrd rcov eOvoov rovs Oeovs irpoaKvvel.
elra ircos ovk dveareCXev avrbs ^rfkcov outgo /cal
/jlt) ftovXo/jievos irpoa-Kweladai rovs aXXovs, dXXa
\xbvov eavrbv ; ap* ovv ov% olos re r)V rj ovBe rrjv
155 E dpyr)V rj/3ovXr)0r) KcoXvaai jxr\ irpocrKwelaOai koX
rovs aXXovs Oeovs ; dXkd to fiev irpcorov daeftes,
rb Brj Xeyeiv cos ovk rjBvvaro" to Bevrepov Be rots
rjfjLerepois epyois ojuLoXoyet. afore rovrov rbv
Xrjpov real firj rrfktKavrrjv e<£' v/nds avrovs eX/cere

159 E /3Xaa(pr}/jilav. el yap ovBeva 6e\ei irpoa-KwelaOai,

rov ydpiv avrov rbv vbOov vlbv rovrov rrpoaKV-
velre /cal bv eKelvos IBlov ovre evoficcrev ov6* rjyj]-
aaro rrcorrore. /cal Bei^co ye rovro paBlcos- vfiels
Be, ovk olB* oOev, V7ro{3Xr]rov avrw irpoariOere . . . .

160 D OvBa/jLov yaXerraivcov 6 debs ^alverav ovBe

dyavaKrcov ovBe opyi^o/ievos ovBe o/jlvvcov ovB' eV
dficporepa Ta%ea)? peirwv ovBe arpeTrros, 1 cos 6
M.covo~r}s <f)7]aiv errl rov Qivees. et res v/jlcov dveyvco
rovs dpiOfiovs, olBev b Xeyco. eTrecBr) yap <&ivees rbv
reXeadevra roo J$€e\(j)eyu)p fierd rrjs dva7reco~do~T)s
avrov yvvaiKos avroyeipla Xaftoov direKreivev
al-r^pCo Kal oBvvrjpordrro rpav/ian, Bid rfjs fiij-

1 Neumann suggests oi'>5e arp^rrhs or ou5e ix^Ta^K-qrhs to
represent neque mutabilis esse, the translation of one MS .,
Occolampadius.

1 According to Cyril's summary, Julian next reproaches
the Christians for having forsaken the Greek doctrines about
God.

362

AGAINST THE GALILAEANS

is called jealous you think it a divine quality ? And
yet how is it reasonable to speak falsely of God in a
matter that is so evident ? For if he is indeed
jealous, then against his will are all other gods
worshipped, and against his will do all the remaining
nations worship their gods. Then how is it that he
did not himself restrain them, if he is so jealous and
does not wish that the others should be worshipped,
but only himself? Can it be that he was not able
to do so, or did he not wish even from the beginning
to prevent the other gods also from being worshipped ?
However, the first explanation is impious, to say, I
mean, that he was unable ; and the second is in
accordance with what we do ourselves. Lay aside
this nonsense and do not draw down on yourselves
such terrible blasphemy. For if it is God's will that
none other should be worshipped, why do you
worship this spurious son of his whom he has never
yet recognised or considered as his own? This I
shall easily prove. You, however, I know not why,
foist on him a counterfeit son. . . .*

Nowhere 2 is God shown as angry, or resentful, or
wroth, or taking an oath, or inclining first to this
side, then suddenly to that, or as turned from his
purpose, as Moses tells us happened in the case of
Phinehas. If any of you has read the Book of
Numbers he knows what I mean. For when Phine-
has had seized with his own hand and slain the man
who had dedicated himself to Baal-peor, and with
him the woman who had persuaded him, striking
her with a shameful and most painful wound through

2 i. e. in the Greek accounts of the gods ; probably Julian
refers to Plato and a phrase to this effect may have dropped
out at the beginning of the sentence.

363

THE EMPEROR JULIAN

160 E Tpas, (frrjai, iraiaa^ ttjv yvvatKa, ireiToirjTai Xeycov

6 #eoV " <$>ivees u/05 'EXed^ap vlov 'Aapcov
tov lepeo)<; KaTeiravae tov Ovfiov /nov airo vlwv
'lo-parjX ev tcq fyXeoaab fiov tov ^rjXov ev clvtols.
Kal ovk e^avr^Xwaa tou? vlovs 'laparjX ev tw
%r)X(p fjbov" tl Kov(f)OT€pov r>}9 atria?, 81 t)v 6eb?
opyiadel? ovk dXrjda)? virb tov ypdyjravro? ravra

161 A 7reTroi7]Tai ; tl Be dXoycorepov, el BeKa r) rrevre-

/caiBerea, KeiaOco Be real eKarbv, ov yap Brj ^tXlov?
epovcri — 6o)[iev Be rjfxet? teal roaovrov? roXfii)-
aavrds ti, rcov virb tov Oeov TeTay/jbivcov vofirov
Trapaftfjvar e^aKoaia? ^XPV V ^ ia tov? dira^
^iXiov? dvaXcoOfjvai ^iXidBa? ; w? epuoiye Kpetrrov
elvai t&> iravrl tyaiverat ^iXlol? dvBpdcn fteXTL-
arot? eva avvBiao-odcrai irovypbv rj avvBia(j>OelpaL
tov? %lXlov<; evL . . .

El yap Kal evb? rjpcocov ko\ ovk eiricnjpLOV
Baifxovo? Bvaoiaro? r) opyr) ^copat? Te ko\ iroXeatv
oXoKXrjpois, ri? av vTrearrj roaovrov Oeov Baifioaiv

168 B i) dyyeXot? r) ko\ dv6 parrot? err nir\VLGavro? ; a^ibv
ye eart irapafSaXe'Lv avrbv rfj AvKOvpyov irpabri^Ti

168 C Kal rfj 'ZoXcovo? dve^iKaKiq r) rfj 'Pcofiatwv 77/309

171 D tou? rjBiKrjKOTas eiueiKeia Kal xp^o-tottjtl. iroaco
Be Br) ra Trap' rjplv rcov Trap' avrol? Kpeirrova,
Kal €K TwvBe (TKOirelTe. /JLtfietaOat KeXevovaiv
r)/j,a? 01 (fuXocrocjioi Kara Bvvapav rov? Oeov?, elvai
Be ravrrjv tt}v /jLi/jLTjaiv ev Oecoplq rcav ovtcov. on

171 E Be tovto &%(i irdOov? earl Kal ev diraOela Kelrai,

1 Numbers 25J

ccocd in^>Co Cyril, Julian then argued that the Creator
ought not to have given way so often to violent anger against
and even wished to destroy, the whole Jewish people.

364

AGAINST THE GALILAEANS

the belly, as Moses tells us, then God is made to say :
" PliinehaSj the son ofEleazar, the son of Aaron the
priest, hath turned my wrath away from the children
of Israel, in that he was jealous with my jealousy
among them ; and I consumed not the children of
Israel in my jealousy." 1 What could be more
trivial than the reason for which God was falsely
represented as angry by the writer of this passage ?
What could be more irrational, even if ten or fifteen
persons, or even, let us suppose, a hundred, for
they certainly will not say that there were a
thousand, — however, let us assume that even as
many persons as that ventured to transgress some
one of the laws laid down by God ; was it right
that on account of this one thousand, six hundred
thousand should be utterly destroyed ? For my
part I think it would be better in every way to
preserve one bad man along with a thousand virtuous
men than to destroy the thousand together with
that one. . . . 2

For if the anger of even one hero or unimportant
demon is hard to bear for whole countries and cities,
who could have endured the wrath of so mighty a
God, whether it were directed against demons or
angels or mankind ? It is worth while to compare
his behaviour with the mildness of Lycurgus and
the forbearance of Solon, or the kindness and bene-
volence of the Romans towards transgressors. But
observe also from what follows how far superior are
our teachings to theirs. The philosophers bid us
imitate the gods so far as we can, and they teach us
that this imitation consists in the contemplation of
realities. And that this sort of study is remote from
passion and is indeed based on freedom from passion,

365

THE EMPEROR JULIAN

irpoBrfkov iari itov, kolv iyoo //,?/ Xeyw /caO' baov
apa iv diradeia yivo/ieOa, reraypLevoi irepl rcov
ovrcov ttjv 1 Oecopiav, Kara roaovrov itjofiocovfieOa
tu> 6ew. Tt? Be r) Trap* f E/3patof? vfivovfievr) rod
Oeov {ml fir) a i ? ; opyrj Kal #17x09 Kal £?}\o? aypios.
"O^ee?" yap (prjat, '* Kareiravae tov 6vp,6v fiov
airo vlcov 'laparfk iv ray %r)Xwo~ai tov ^rjXbv fiov
iv clvtols. ' eupcov yap 6 #eo? rbv avvayava-
Krovvra /cal avvaXyovvra dcfrels ttjv ayavaKTijaiv

172 A fyaiveTai. ravra /cal ra roiavra irepl Oeov erepa
TreiroLrjTai Xeycov 6 Mcovo~r}<; ov/c okLya^ov t%
ypa<j)r}<;.

176 'On Be ou^ 'Eftpaicov fiovov ifieXijae tw 6ew,

AB irdvTwv Be idvcov KrjBofievos eBcoKev i/eeivois fiev
ovBev airovBalov r) fieya, rjfilv Be fia/cpco /cpecrrova
Kal Biacfrepovra, a/coirelre Xolttov to ivrevOev.
exovai [lev elirelv Kal AZyvirTioi, trap eavToU
diraptO fiovfievoi ao(f)(bv ov/c okiywv bvo/xara, ttoX-
Xovs io")(r)tcevai tou? curb rrjs 'Epfiov BiaBo^?}?,
'Epfiov Be (frrjfiL tov rpirov iirtcpOLTrjaavTOs ry
AlyvTTTw, XaXBalot Be Kal 'Aaavpioi tovs air
'ildvvov Kal BrjXov, fivpiovs Be r 'EXXr}ve$ tol»? dirb

176 C Xetyoawo?. i/c tovtov yap irdvTes iyevovro reXe-
ariKol cf)vaet Kal OeoXoyiKoi, KaBb Br/ BoKovav

/jlovov Eftpaloi ra eavrcbv diroorefivvveLV

1 T7]v Klimek adds.

1 A reference to Hermes Trismegistus, "thrice greatest
Hermes," whom the Greeks identified with the Egyptian
god Thoth. The Neo-Platonists ascribed certain mystic
writings to this legendary being and regarded him as a sage.

8 A Babylonian fash-god described by Berosus in his History
of Babylonia. He was supposed to have taught the Chal-
daeans the arts of civilisation and has some analogy with the
serpent of Genesis.

3 C6

AGAINST THE GALILAEANS

is, I suppose, evident, even without my saying it.
In proportion then as we, having been assigned to
the contemplation of realities, attain to freedom
from passion, in so far do we become like God. But
what sort of imitation of God is praised among the
Hebrews ? Anger and wrath and fierce jealousy.
For God says : " Phinehas hath turned away my
wrath from the children of Israel, in that he was
jealous with my jealousy among them." for God,
on finding one who shared his resentment and his
grief, thereupon, as it appears, laid aside his resent-
ment. These words and others like them about God
Moses is frequently made to utter in the Scripture.

Furthermore observe from what follows that God
did not take thought for the Hebrews alone, but
though he cared for all nations, he bestowed on the
Hebrews nothing considerable or of great value,
whereas on us he bestowed gifts far higher and
surpassing theirs. For instance the Egyptians, as
they reckon up the names of not a few wise men
among themselves, can boast that they possess many
successors of Hermes, I mean of Hermes who in his
third manifestation visited Egypt ; x while the Chal-
daeans and Assyrians can boast of the successors of
Oannes 2 and Belos; 3 the Hellenes can boast of count-
less successors of Cheiron. 4 For thenceforth all
Hellenes were born with an aptitude for the mysteries
and theologians, in the very way, you observe, which
the Hebrews claim as their own peculiar boast. . . . 5

3 This is the Greek version of the Assyrian bil, "lord" or
" god," the Baal of the Bible.

4 The Centaur who taught Achilles.

6 According to Cyril's summary, Julian then ridicules
David and Samson and says that they were not really brave
warriors, but far inferior to the Hellenes and Egyptians, and
their dominion was very limited.

367

THE EMPEROR JULIAN

178 A 'AAA,' u>PXV v eBco/cev vpuv eTrco-Trjfirjs rj /idOrj/uia

(£>i\6cro(f)ov ; /cal irolov ; r) /xev yap irepl tcl (pac-

178 B vo/ieva decopia irapd Tol$ f 'EXXrj a iv eTeXeicoOr], tcop

TTpGOTGOV T7]prj(T6(t)V TTCLpa TO?? ftdpftdpOlS 6V J$af3v-

Xojvl yevo/juevcov r) Be nepl Trjv yecofieTplav dirb
T779 yecdBaiaias rrjq iv AlyvTTTO) ttjv dpyjqv Xa-
ftovara 7rpo? roaovrov fieyeOos rjv^Tjdrj' to Be

7T€pl TOVS dplO/lOVS dlTO TO)V QoLVlKGdV ifJLlTopcOV

dp^dfievov Te&)9 et? e7riaTrj/JL7]<; irapd tol<; "EXXrjcri
Karearrj 7rp6o")(r}{ia. ravra 1 Brj rpla /nerd 2 t%
avvapidjxov 3 pbovatKr)^ "EXXrjves eh ev avvPjyfrav,
darpovopiav yewfxeTpia TrpoavifirjvavTes, dficpolv
Be 7rpoaap/ji6o-avTe<i tou? dpi9fxov<i /cat to ev tov-
to£? evapjxovLov /caTavorjaavTes. evrevdev edevro
rfj irapa o-<f)Lai fiovo~ifcf) tovs opovs, evpovres twv
dpfioviKcov Xoycov 77730? Tt]v acaOrjaiv tt)? d/cor)<;
diTTaiGTov opuoXoyiav rj otl tovtov fidXiara iyyvs.

184 B Horepov ovv y^ar] fie kcut dvBpa ovo/zd^eiv rj
/car €7TLT7]Bev/jLara ; rj tou? dvOpooTrovs, olov TlXd-
TQ)va, Xcofcpdrrjv, 'ApiaTeiBrjv, K.[ficova, SaXijv,
Av/covpyov, 'AyrjaiXaov, 'ApxiBafiov — rj (jlolXXov
to t&v <piXoa6(j)Q)v yevos, to twv aTpaTrjycov, to
tcov Brj/xLovpywv, to twv vop,odeTwv ; evpeOrjaovTai
yap oi fjLoyOrjpoTaTOL ical /3BeXvpd)TaT0i twv o~Tpa-

184 C Trjycov iTuei/ceaTepov yprjadfievoi rot? rjBifcrj/coo-L ra
peyiaTa rj Mcovar)? Tot? ovBev e^rjfiapTrjKoaiv.

190 C Tiva ovv vfiiv dirayyeiXw /3ao-iXeiav ; iroTepa ttjv
Uepaews rj Trjv Alafcov rj Mlvco tov KprjTos, o?
efcdOr/pe /xev Xrjo-Tevo/jLevrjv Trjv ddXaaaav, e/cfia-

1 ravra Klimek, to Neumann.

2 Klimek defends fierd, Neumann suggests /j.adr}H.ara.

3 For 0-v/naccid/j.ou corrupt, Neumann suggests el>pv9fx.ov.

368

AGAINST THE GALILAEANS

But has God granted to you to originate any science
or any philosophical study? Why, what is it? For
the theory of the heavenly bodies was perfected
among the Hellenes, after the first observations had
been made among the barbarians in Babylon. 1 And
the study of geometry took its rise in the measure-
ment of the land in Egypt, and from this grew to
its present importance. Arithmetic began with the
Phoenician merchants, and among the Hellenes in
course of time acquired the aspect of a regular
science. These three the Hellenes combined with
music into one science, for they connected astronomy
with geometry and adapted arithmetic to both, and
perceived the principle of harmony in it. Hence
they laid down the rules for their music, since they
had discovered for the laws of harmony with refer-
ence to the sense of hearing an agreement that was
infallible, or something very near to it. 2

Need I tell over their names man by man, or
under their professions ? I mean, either the indi-
vidual men, as for instance Plato, Socrates, Aris-
teides, Cimon, Thales, Lycurgus, Agesilaus, Archi-
damus, — or should I rather speak of the class of
philosophers, of generals, of artificers, of lawgivers?
For it will be found that even the most wicked and
most brutal of the generals behaved more mildly to
the greatest offenders than Moses did to those who
had done no wrong. And now of what monarchy
shall I report to you ? Shall it be that of Perseus,
or Aeacus, or Minos of Crete, who purified the sea

1 Cf. Oration 4. 156c, the Hellenes perfected the astronomy
of the Chaldaeans and Egyptians.

2 They had discovered the laws of musical intervals.

369
VOL. III. B B

THE EMPEROR JULIAN

Xodv Kal e^eXdaa*; tol>? ftapftdpovs &XP 1 ^ v pia<;
teal Xi/cekias, e<£' e/cdrepa 7T/3o/3a? rots rrj<; dp^r}?
opioid, ov fiovwv Be tcov vrjacop, dXXa Kal rwv
nrapaXlwv i/cpdrei ; Kal BceXopievos 7rpo? top dBeX-
(j)bv 'PaBd/juavdvv, ovti ttjv yrjv, dXXa ttjv eVtyue-
Xeiav tcw dvOpaoTTcov, avrbs jiev eriOei irapd rov
Ato? \a/jb/3dvcov rovs vo/llovs, eKelv(p Be to BtKaaTL-
kov rj<f)L€L /xepos dv } air\7] povv ....
193 C 'AW eireiBr) KTtorOeiaav avTr/v ttoXXoI fiev
irepieaTTjaav iroXepLOi, irdvrcov Be eKpdrev Kal
KarrjycovL^eTO Kal, nap avrd fxaXXov av%avop.evr\
tcl Beivd, rr}<$ dafyaXeia*; iBelro yLei^ovos, avQis
6 Zei)? tov (j) i\o a o<p cot arov avrfj ~Nov/j,av icf)i-
arrjo-LV. ovtos rjv 6 KaXos Kal dya06<; 6

193 D NouyLta?, aXaeaiv eprjfioL^ €vBiarpi/3cov Kal auvebv

del Tot? 6eol<; Kara Ta? aKpaifyvels avrov
vorjaeis o£to? toi>? irXeicrTov^ tcop lepa-

194 B tlkcov Karearrjae vopLov?. ravra /nev ovv €K

Karo^r) 1 * f^al eiriirvoias #eta? ck re tcov tt)? XiftvX-
X779 Kal rcov aXXcov, ot Brj jeyovaai Kar eKelvov
tov xpdvov Kara Tr\v irdrpiov (pcovrjv Xprjo-fioXoyoi,
(palperai Bovs Zevs rfj iroXei. ttjv Be ef depos
irecrovarav dairuBa Kal ttjv ev ra> Xocjxp KecfraXrjv
194 C ^tavelaav, oQev, olpat, Kal rovvop,a irpoaeXaftev r\

1 According to Cyril, Julian then related stories about
Minos, and the myth of Dardanus, the account of the flight
of Aeneas, his emigration to Italy and the founding of
Rome. a i. e. Rome.

8 Numa Pompilius, a legendary king who is supposed to
have succeeded Romulus ; various portents manifested the
favour of the gods towards Numa. Cf. Julian, Oration 4.
166a, note, Vol. 1.

4 A few words are missing.

370

AGAINST THE GALILAEANS

of pirates, and expelled and drove out the barbarians
as far as Syria and Sicily, advancing in both direc-
tions the frontiers of his realm, and ruled not
only over the islands but also over the dwellers
along the coasts? And dividing with his brother
Rhadamanthus, not indeed the earth, but the care
of mankind, he himself laid down the laws as he
received them from Zeus, but left to Rhadamanthus
to fill the part of judge. . . .*

But when after her 2 foundation many wars encom-
passed her, she won and prevailed in them all ;
and since she ever increased in size in proportion to
her very dangers and needed greater security, then
Zeus set over her the great philosopher Numa. 3
This then was the excellent and upright Numa who
dwelt in deserted groves and ever communed with
the gods in the pure thoughts of his own heart. . . .*
It was he wlio established most of the laws con-
cerning temple worship. Now these blessings, derived
from a divine possession and inspiration which pro-
ceeded both from the Sibyl and others who at that
time uttered oracles in their native tongue, were
manifestly bestowed on the city by Zeus. And the
shield which fell from the clouds 5 and the head
which appeared on the hill, 6 from which, 1 suppose,

5 A small shield, ancilc, on whose preservation the power
of Rome was supposed to depend, was said to have fallen
from the sky in Numa' 8 reign. Livy 1. 20 refers to it in the
plural, caelestia anna quae ancilia appellantur ; cf. also
Aeneid 8. 664, lapsa ancilia coelo.

8 When the foundations were dug for the temple of Jupiter
a human head, caput, was found ; this was regarded as an
omen, and hence the Capitoline Hill received its name ; cf.
Livy 1. 55. For Julian's belief in such traditions cf. Oration 5.
Vol. 1, 161b on the legend of Claudia and the image of
Cybele.

371
B B 2

THE EMPEROR JULIAN

tov jxeydXov Ato? eBpa, irorepov iv tols irptoTOis rj
Tot? BevTepois apiQ firjacofjiev tcov Baopcov ; elra, co
Bvo~TV%ei<; avOpcoiroi, aco^ofievou rod Trap' rj/juv oir-
Xov BioireTovs, b Kareirefiyjrev 6 /teya? Zevs rjroi
7raT^p"Ap?7?, ive^vpov BlBovs ov \6yov, epyov Be, on

T7)<i 7T0\e&J9 r)/uLCOV 64? TO SlT)V6/C6S irpOaGlTldU, TTpOCT-

Kvvelv dcpeiTes kcl\ ae/3ea0aL, to tov ciTavpov irpoa-

KVV6LT6 tjv\ov, eltcovas clvtov cr/ciaypacpovvTes iv

194 D jw ixeT(i)Tr(p real irpb tcov olk^/jLutcov iyypdcpovTe<;.

*Apa dglcos civ Tt? toi<9 avveTCOTepovs vp.cov

pnarjaeiev rj tovs dcppoveaTepovs iXerjcreiev, o'c kcltcl-

KO\OV0OVVT€<; V/1LV, 6t9 TOCTOVTOV YjXOoV 6\e0pOV,

cogte tou? alcDvlcw; dcj>evTe<; 6eovs iiri tov 'Iov-

197 C Baicov p,6Taft?}vai ve/cpov ; . . . Trapir)jii yap to, t?}?

/Mr)Tpb<; tcov 6ecov fiVGTijpia /cal ^rjXco tov Mdpiov.

198 B ... to yap etc Qecov eh dv6 pcoirovs t dcf>iKVovvevov
C irvev/JLa GTravLafcis puev /cal iv oXuyots ylveTai /cal

ovTe TrdvTa avBpa tovtov fieTacryelv paBtov ovTf.
iv iravTi Kaipco. TavTy tci ical to irap f E/3/oatO£?
7rpo(f)r]Ti/cbv TTvevfxa iireXnrev, ov/covv ovBe Trap
klyviTTioi^ et? touto crco^eTai. fyaiveTai Be koX
tcl avToepvrj ^pr)GTY)pLa aiyrjaai tcu9 tcov y^povcov
etKOVTa irepioBoL^. b Br) fyikdvOpcoiros r)/icov
BeaTroTTjs /cal iraTrjp Zevs ivvo^cras, a>? av fir)
iravTairaai t?}? 7r/)o? tou? Qeom diroGTepriQcofLev
tcoivcovia?, BeBcoKev iipuv Bid, tcov lepcov Teyycov
198 D iiriaKe-^iv, vcf> y ^? 7r^o? Ta? %p€ia<; e^ofiev Tr)v
diro^pcoaav /SorjOeiav.

1 Here Cyril retorts that Julian admired what others
condemn, e.g. the cruel and superstitious Marius, who, said
he, was given to the Romans by the gods. The worship of
Cybele was another gift from heaven to Rome. Julian then
referred to various kinds of divination.

372

AGAINST THE GALILAEANS

the seat of mighty Zeus received its name, are we to
reckon these among the very highest or among
secondary gifts ? And yet, ye misguided men, though
there is preserved among us that weapon which flew
down from heaven, which mighty Zeus or father
Ares sent down to give us a warrant, not in word
but in deed, that he will forever hold his shield
before our city, you have ceased to adore and rever-
ence it, but you adore the wood of the cross and
draw its likeness on your foreheads and engrave it
on your housefronts.

Would not any man be justified in detesting the
more intelligent among you, or pitying the more
foolish, who, by following you, have sunk to such
depths of ruin that they have abandoned the ever-
living gods and have gone over to the corpse of the
Jew. 1 . . . For I say nothing about the Mysteries
of the Mother of the Gods, and 1 admire Marius. . . .
For the spirit that comes to men from the gods is
present but seldom and in few, and it is not easy
for every man to share in it or at every time. Thus
it is that the prophetic spirit has ceased among the
Hebrews also, nor is it maintained among the
Egyptians, either, down to the present. And we
see that the indigenous oracles 2 of Greece have also
fallen silent and yielded to the course of time. Then
lo, our gracious lord and father Zeus took thought
of this, and that we might not be wholly deprived
of communion with the gods has granted us through
the sacred arts 3 a means of enquiry by which we
may obtain the aid that suffices for our needs.

2 Julian is thinking of the oracle of Delphi which he had
in vain endeavoured to restore.
8 i. e. of divination by entrails and other omens.

373

THE EMPEROR JULIAN

200 A "E\ade fie puKpov to fieyiarov t&v 'HXlov koI
Aio? Butpwv. eiKOTcos Be avrb icfrvXaga iv 1 tm
reXei. teal yap ovtc cBiov iariv tj/jLojv puovov, dXX\
olfiai, koivov 7rpb<; r/1 EjW7]va5, tov? rjfierepovs avy-
yeveh. 6 yap roi Zev<; iv fiev roh vorjroh e'f
eavrov rbv ' Aa/cXTjiribv iyevvrjaev, eh Be rrjv yr)v
Bid tT/9 'HXlov yovlfiov £a>?}? e^e^rjvev. ovro<; eirl
yrjs cf ovpavov iroLrjadpevo^ rrjv irpooBov, evoeiBco<;
/lev iv avOpaiiTov p*op<f)r} irepl rrjv 'EirlBavpov

200 B ave(pdvT], TrXrjOvvopevos Be ivrevOev rah TrpooBois

eirl iraaav oopefje rrjv yrjv ttjv acorypiov eavTOV
Beljidv. rjXdev eh ITepya/iov, eh 'lcoviav, eh
Tdpavra fierd rav6\ ixnepov r)X6ev eh rrjv
'VoofJLTjv. <pX er0 ^ € ^ ^ft>, evOevBe eh Alyds.
elra iravTayov yr)<$ iari real 6aXdaar)<;. ov /cad'
etcaarov r)p,a)v iin^oiTa, teal o/ao)? iiravopdovrai
^u^a? 7r\rj/jip,e\(x)<; Biatceipevas /cal rd acopuara
daOevws e^ovra.

201 E To Be tolovtov eavroh ( E/3pa2oi, tcavy&vTai

irapa tov deov BeBoaOai, irpb^ oft? vfieh d<$> rjptbv
avTOfjLoXrjo-avres ireiOeoSe ; el to£? i/cetveov yovv
TTpoo~ei,x eT6 Xoyois, ovk av iravrdiraaiv iireirpd-
yecre Bvcrrvxcos, dXXa yelpov fiev i) irporepov,
07TOT6 avv r)p!lv rjre, olard Be op,co<; iireirovOeiTe
av /cal (popyTa. eva yap dvrl iroXXcov 6ebv 2 iae-
(Seo~6e av ovk avOpcoirov, p.dXXov Be TroWou? dv-

202 A 0p(t)7rov<; Bvarv^h. teal vofMp o-KXrjpw /nev teal

Tpayel ko\ ttoXv to aypiov eyovri teal ftdpftapov
dvrl tcov Trap* i)plv intei/cuv teal cf>iXav0 paoircov

1 Klimek would omit iv.

2 debv Klimek ; 0eu>v MSS., Neumann.

374

AGAINST THE GALILAEANS

I had almost forgotten the greatest of the gifts of
Helios and Zeus. But naturally I kept it for the
last. And indeed it is not peculiar to us Romans
only, but we share it, I think, with the Hellenes our
kinsmen. I mean to say that Zeus engendered
Asclepius from himself among the intelligible gods, 1
and through the life of generative Helios he
revealed him to the earth. Asclepius, having made
his visitation to earth from the sky, appeared at
Epidaurus singly, in the shape of a man ; but after-
wards he multiplied himself, and by his visitations
stretched out over the whole earth his saving right
hand. He came to Pergamon, to Ionia, to Tarentum
afterwards ; and later he came to Rome. And he
travelled to Cos and thence to Aegae. Next he is
present everywhere on land and sea. He visits no
one of us separately, and yet he raises up souls that
are sinful and bodies that are sick.

But what great gift of this sort do the Hebrews
boast of as bestowed on them by God, the Hebrews
who have persuaded you to desert to them ? If
you had at any rate paid heed to their teachings, you
would not have fared altogether ill, and though worse
than you did before, when you were with us, still
your condition would have been bearable and support-
able. For you would be worshipping one god instead
of many, not a man, or rather many wretched men. 2
And though you would be following law that is
harsh and stern and contains much that is MTftge
and barbarous, instead of our mild and humane laws,

1 See Vol. I, Introduction to Oration 4, p. 349; anil for
Asclepius, Oration 4. 144b, where Julian, as here, opposes
Asclepius to Christ ; and 153b for Asclepius the saviour,

8 The martyrs.

375

THE EMPEROR JULIAN

%po)fjL€VOi rd fxev a\\a ^eipove<; av rjre, dyvorepoi
Be teal KaOapcorepot, t<z? ayiaTeias. vvv Be v/ilv
(TVfi/3e/3r)fcev coairep Tat? /3^'Uat? to x € ^P iaT0V
e\K€iv alfia ifcelOev, afyeivai Be to /caOapdorepov.
191 D o Be 'Irjaovs dvairelaa^ to yeipiaTov twv irap
191 E vfilv, okiyovs 7T/)o? to?9 rpiaicoalois evLavrols
ovofid^erai, epyaadfievos Trap ov e%7) ^povov ovBev
afcorjs afyoVy el firj Tt? oterai tovs kvWovs kcli
Tf^Xou? lacraadai ical Baifiovcovras e^opici^eiv ev
~Brj0craiBa ical ev VtrjOavla Tat? /coo/mai? rcov /neyl-

205 E 0-to>j> epytov elvcu. ayveias fiev ovBe yap el ireiToirj-

rai fxvrjfjbrjv eiricnaaOe' ^rjXovre Be 'lovBaucov rovs
Ovfiovs ical tt]v TTLKpiav, dvai peirovre*; iepa ical

206 A ySwyLtou? ical direo-^d^are ov% rjfjLcbv /ulovov toi>?

to*? Trarpqiois 1 e/jL/jLevovTCLs, dWa ical rcov ef ttrrj^
vjucov ireiikavriixevwv alperiKOv? tovs a?) rbv avrbv

TpOTTOV V/JLCOV TOV VC/CpOV OpTJVOVVTCLS. d\\(i TCLl/TCL

v/nerepa fiaWov eaiiv' ovBa/iov yap oure 'I^croi)?
aiira irapaBeBtoice iceXevcov vplv oure ITaOXo?.
airiov Be, on /jbijBe r\KiTiaav et? rovro dcpi^eaOal
7T0T€ BvvdfjLecos v/jbd^' 7]ydir(0V ydp, el depairaivas
e^airaTT]GOVGi koX BovXovs koX Bid rovrcov t<x?
yvval/cas dvBpas re, o'lovs Ko^^Xto? /cal Sepyios.
206 B oov el? edv cpavy t&v rrjvLKavra yvcopi^ofievcov
iirifivrjdeU — iirl Tifteplov yap tjtol KXavBiov
ravra eylvero — , irepl irdvrcov on ^evBo/iai
vofxi^ere.

1 irarpiots Asmus, but Julian uses both forms.

1 Cf. Misopogon 361b, Vol. 2.

2 For the massacres of heretics by the Christians cf,
Julian's letter To the Citizens of Bostra, p. 129.

3 Jesus Christ; cf. above, 194d.

376

AGAINST THE GALILAEANS

and would in other respects be inferior to us, yet

you would be more holy and purer than now in your

forms of worship. But now it has come to pass that

like leeches you have sucked the w orst b lood from

that source and left the purer. Ye{£jesus\who won

over the least worthy of you, has D£crr"Known by

name, for but little more than three hundred years :

and/luring his lifetime he accomplished nothing

worth hearing of, unless anyone thinks that to heal

crooked and blind men and to exorcise those who

were possessed by evil demons in the villages of

Bethsaida and Bethany can be classed as a mighty

achievement. *As for purity of life you do not know

whether he so much as mentioned it ; but you

emulate the rages and the bitterness of the Jews,

overturning temples and altars, 1 and you slaughtered

not only those of us who remained true to the

teachings of their fathers, but also men who were as

much astray as yourselves, heretics, 2 because they did

not wail over the corpse 3 in the same fashion as

yourselves. But these are rather your own doings ;

for nowhere did either Jesus or Paul hand down to

you such commands. The reason for this is that they

never even hoped that you would one day attain to

such power as you have; for they were content if they

could delude maidservants and slaves, and through

them the women, and men like Cornelius 4 and

Sergius. 5 /But if you can show me that one of these

men is mentioned by the well-known writers of

that time, — these events happened in the reign of

Tiberius or Claudius, — then you may consider that

I speak falsely about all matters.

4 Acts 10, the story of Cornelius the oentorlon,

5 Acts 13. 6-12 ; Scrgius was the proconsul.

377

THE EMPEROR JULIAN

209 D 'AXXd rovro fiev ov/c olB' oOev coarrep e7ri7rve6fjL€-
z>o? e^Oey^dfirjv, 60ev Be e^e(3r)V,OTi "Upb<z rovs'Iov-
Baiovs 7}VTOfjio\^aaT6, ri to?? rj/uLerepots d^apiaTtj-
aavTes deols ; " dp on /3acriXeveiv eBoaav ol 6eol
Tr) 'Pco/ati, to?? 'lovSaiois oXiyov /xev y^pbvov eXev-
Oepovs elvai, BovXevaai Be del koX irapoiKiiaai ;
GKOirei rbv 'Aftpad/jL' ov)(l irdpotKo<; rjv ev dXXo-

209 E Tpiq ; rbv 'lafccoff' ov irporepov fiev Su/aot?, e£f/<?

Be eirl tovtols UaXaiarivot^, ev yr\pa Be Alyvir-
Ttoi? eBovXevaev ; ov/c e'f olkov BovXelas e^aya-
yelv avrovs 6 Mcovcrr)? (ftrjaiv ef Alyvirrov ev
(^pa^Lovi vyjrrjXq) ; Karoi/c7]aavre<; Be rr)v UaXac-
<jtlv7]v, ov irvKvorepov rjfiecyjrav Ta? rvyas 7) rb
Xpcofid <f)ao~iv ol reOeafievoi rbv yap^aiXeovra, vvv
/xev viraicovovre^ rot? KptraLs, vvv Be to?? dX\o-
cpvXois BovXevovre? ; eTreiBr) Be e/3acriXev0r]o-av —
d(j>eLo-0o) Be vvv oirw ovre yap 6 0eb<z erccov avrols
rb (SaaiXevecrOaL o-vve^coprjcrev, a>9 7) ypacfrij (prjaiv,

210 A dXXa ffiaaOels vir 1 avrcov /cal TrpoBiacrreiXdfievos,

OTi a pa (pavXcos ^aaiXevOrjaovrai. rfXrjv dXX
wKr]aav yovv rrjv eavrcov /cal eyecopyrjcav oXiya
7T/oo? to?? rpiaicoGiois erecriv. ef e/ceivov irpwrov
*Ao~avpLoi<;, elra M.ijBoi<;, varepov Uepo~ai<; eBov-
213 A Xevcrav, elra vvv tj/jliv avroU. fcal 6 irap vplv
tcrjpvTTO/JLevos 'I770-01)? eh rjv ra)V KatVapo? virti-
k6(ov. el Be dino-relre, jMtcpbv varepov diroBei^w
fxdXXov Be rjBr) XeyeaOco. (f)are fievroi fierd rov
Trarpbs avrbv diroypdyfrao-Oai teal t?}? firirpb^ eirl
KvprjVLOv.

I See above 201e. * Exodus 6. 6.

9 Judges 2. 16,

378

AGAINST THE GALILAEANS

But I know not whence I was as it were inspired to
utter these remarks. However, to return to the point
at which I digressed, 1 when I asked, " Why were you
so ungrateful to our gods as to desert them for the
Jews ? " Was it because the gods granted the sovereign
power to Rome, permitting the Jews to be free for a
short time only, and then forever to be enslaved and
aliens ? /Look at Abraham : was he not an alien in a
strange land ? And Jacob : was he not a slave, first
in Syria, then after that in Palestine, and in his old
age in Egypt ? Does not Moses say that he led them
forth from the house of bondage out of Egypt " with a
stretched out arm " ? 2 And after their sojourn in
Palestine did they not change their fortunes more fre-
quently than observers say the chameleon changes its
colour, now subject to the judges, 8 now enslaved to
foreign races ? And when they began to be governed
by kings, — but let me for the present postpone asking
how they were governed : for as the Scripture tells
us, 4 God did not willingly allow them to have kings,
but only when constrained by them, and after pro-
testing to them beforehand that they would thus be
governed ill, — still they did at any rate inhabit their
own country and tilled it for a little over three hundred
years. After that they were enslaved first to the
Assyrians, then to the Medes, later to the Persians,
and now at last to ourselves/ Even Jesus, who was
proclaimed among you, was one of Caesar's subjects.
And if you do not believe me I will prove it a little
later, or rather let me simply assert it now. How-
ever, you admit that with his father and mother
he registered' his name in the governorship of
Cyrenius. 5

« 1 Samuel 8. • Luke 2,

379

THE EMPEROR JULIAN

213 B 'AXXa yevo/xevos dvOpcoiro^ 1 tlvcov ayadcov
curios Kareo-rrj to?? eavTod avyyeveaiv ; ov yap
rjOeXrjaav, <pao-[v, viraKOvaai rod 'Irjaov. rl Be ;
6 a/cXrjpo/cdpBtos /cal Xi6oTpd-)(r)Xo$ ifceivo? Aao?
7rw? vTrrj/covcre rod Mcovcreco*;' '\r)aov<; Be, 6 TOi?
TTvevfiaaiv eiriTaTTcov /cal flaBifav eirl tt)? OaXdcr-
Grj<$ kcu tol BaifiovLa e^eXavvcov, a>? Be vfiels Xeyere,
rov ovpavbv /cal ttjv yrjv a7repyaadfievo<; — ov yap
Brj ravra t€t6X/jL7)/c€ Tt? elirelv irepl avrov tcov

213 C fiadrjTcov, el /jltj jjlovos 'IcodvvTjs ovBe avrbs cra</><w?
ovBe rpavws' aXX* elprj/cevai, ye crvy/c€)^copi]a6co —
ov/c rjBvvaro Ta? Trpoaipecreis eirX acoTrjpia tcov
eavrov (fciXoov /cal avyyevcov /jueraarrjaaL ;

218 A Taura /xev ovv /cal fii/cpov varepov, orav IBia
irepl ttjs tcov evayyeXlcov Teparovpyias /cal a/cevco-
pias egerd^eiv dp^copLeda. vvvl Be diro/cpLveaQe
fxot 7Tyoo? e/celvo. iroTepov afieivov to Bnjve/ccos fxev

218 B eXevOepov elvai, ev Bio-yCkiois Be bXois eviavTols
dp^ai to irXelov yijs /cal OaXdaaris, rj to BovXevetv
/cal 7T/30? eiriTay\xa %i)v dXXoTpiov ; ovBels oi!tw?
€0~tIv dvaio"xyvTO<;, a>9 eXeadac fiaXXov to BevTepov.
dXXa to TToXefup /cpaTeiv olrjo-eTai rt? tov /cpa-
TelaOai yelpov ; ovtco rt? io~Tiv dvaiadr)TOs ; el Be
TavTa dXrjOrj (frajmev, eva /jlol /caTa ' AXetjavBpov
Bei^aTe GTpary/yov, eva /caTa Kaicrapa irapd toIs
'E/SpaiOL*;. ov yap Brj trap v/jllv. /caiToi, /jlol tov?
deovs, ev olB* oti irepivftpi^co tou? avBpas, e/ivr/-
218 C /xovevaa Be avTcov &>? yvcopl/xcov. ol yap B?j tovtcov
eXaTTOU? virb tcov 7roXXcov dyvoovvTai, cov e/caaTos

1 auQpwiros Neumann would add.

1 Ezekiel 3. 7.
380

AGAINST THE GALILAEANS

But when he became man what benefits did he

confer on his own kinsfolk? Nay, the— L^alilaeaus
answer, they refused to hearken untq^fesus. What ?
How was it then that this hardhearteoTalnfstubborn-
necked people hearkened unto Moses ; but Jesus,
who commanded the spirits 2 and walked on the sea,
and drove out demons, and as you yourselves
made the heavens and the earth, — for no one of his
disciples ventured to say this concerning him, save
only John, and he did not say it clearly or distinctly ;
still let us at any rate admit that he said it — could
not this Jesus change the dispositions of his own
friends and kinsfolk to the end that he might save
them ?

However, I will consider this again a little later
when I begin to examine particularly into the mi rack-
working and the fabrication of the gospels. But
now answer me this. Is it better to be free con-
tinuously and during two thousand whole years to
rule over the greater part of the earth and the sea,
or to be enslaved and to live in obedience to the will
of others ? No man is so lacking in self-respect as to
choose the latter by preference. Again, will anyone
think that victory in war is less desirable than defeat ?
Who is so stupid ? But if this that I assert is the
truth, point out to me among the Hebrews a single
general like Alexander or Caesar ! You have no such
man. And indeed, by the gods, I am well aware
that I am insulting these heroes by the question, but
I mentioned them because they are well known Pot
the generals who are inferior to them are unknown
to the multitude, and yet every one of them deserves

* Mark I. 27.

38i

THE EMPEROR JULIAN

irdvrcov ofiov rcbv Trap* ( E/3pa,Loi<; yeyovbrcov earl

OaVfACHTTOTepO?.

221 E 'AXV o rrjs TToXiTeias Oeapubs /cal rviros tcov

BlKCC(TTr]pLCQV, i) Be ITCpl TO.? TToXeiS OlKOVOflLCL KCU

tcov voficov 1 to /cdXXos, 7] Be ev rot? pLaOrjfiaarLV
eiriBocris, 7) Be ev rat? eXevOepioi? Teyyais da/crjcns

222 A oi;^ 'Eftpaicov fxev rjv ddXia /cal (3ap{3apt/cr) ; kcli-

toi PovXerai 6 /jLO^0rjpb<; Evaefftos elvai riva /cal
Trap avTol? e^d^erpa, /cal cpLXoTifiecrai Xoyi/crjv
elvau irpay/Jbarelav irapa tols ^EftpaioL?, fjs tov-
vo/xa d/aj/coe irapa tols "EXXycri,. irolov larpi/crjs
elBos dvecpdvrj irapa tois r E/3pa[oi<;, cocnrep ev
r, EXXr)cri, ttjs 'Iitit o/c parous ical tlvcov aXXcov fier

224 C e/ceivov alpeaecov ; 6 aocpcoraros *EoXop,cov irapo-
yuoio? eari tw irap e 'EXXr)o~i <&wicvXlBr) i) (deoyviBt,
i) 'lao/cpdrec ; irbOev ; el yovv irapaftdXois t«9
'laofcpdrovs irapatvecrei<i rats e/ceivov irapoifjuiais,

224 D evpois civ, ev olBa, rbv tov SeoBcopov /cpelrrova rod
o-ocfxordrov fidtTiXeas, dXX* e/ceivos, cpacrL, teal
irepl Oeovpyiav rja/crjTO. ri ovv ; ov^l ical 6
HoXo/jlcov ovtos to?9 r/fierepois eXdrpevae Oeols,
virb Trj<; yvvatfcos, ft)? Xeyovcriv, e^airarriOels ; co
/AeyeOo? dperrjs. Si aortas irXovros. ov irepiye-
yovev JjBovrjs, ical yvvai/cbs Xoyoi toutov irapr]-
yayov. eiirep ovv virb yvvaiKos yirarrjOr), tovtov
croepbv fir) Xeyere. el Be ireir tare v /care aofybv, fii]
roc irapa yvvaaebs avrbv e^irarrjaOac vofii^eTe,

1 After (col a lacuna ; Gollwitzer, followed by Asmus,

•suggests rwv vo/xuiv ; Neumann tuv ttoXitwv.

1 Eusebius, Pracparatio Exangelica 11. 5. 5 says that Mose
;uid David wrote in " the heroic metre."

382

AGAINST THE GALILAEANS

more admiration than all the generals put together
whom the Jews have had.

Further, as regards the constitution of the state
and the fashion of the law-courts, the administration
of cities and the excellence of the laws, progress in
learning and the cultivation of the liberal arts, were
not all these things in a miserable and barbarous state
among the Hebrews? And yet the wretched Eusebius 1
will have it that poems in hexameters are to be found
even among them, and sets up a claim that the study
of logic exists among the Hebrews, since he lias
heard among the Hellenes the word they use for logic.
What kind of healing art has ever appeared among
the Hebrews, like that of Hippocrates among the
Hellenes, and of certain other schools that came
after him ? Is their " wisest " man Solomon at all
comparable with Phocylides or Theognis or Isocrates
among the Hellenes ? Certainly not. At least, if one
were to compare the exhortations of Isocrates with
Solomon's proverbs, you would, I am very sure, find
that the son of Theodorus is superior to their
"wisest" king. "But," they answer, "Solomon was
also proficient in the secret cult of God." What
then ? Did not this Solomon serve our gods also,
deluded by his wife, as they assert? 2 What great
virtue ! What wealth of wisdom ! He could not
rise superior to pleasure, and the arguments of a
woman led him astray! Then if he was deluded
by a woman, do not call this man wise. But if you
are convinced that he was wise, do not believe that
he was deluded by a woman, but that, trusting to his

a 1 Kings 11. 4: "His wives tamed away his heart after

other gods.' 1 Julian may allude to Pharaoh's daughter, see
1 Kings, 3. 1.

383

THE EMPEROR JULIAN

224 E /cplaei Be ol/ceia /cal avveaei /cal rfj irapd tov
(pavivTOS avT(p Beov BiBaaKa\ia ireiQopuevov \e\a-
rpev/cevai /cal Tot? aWois OeoU. (f>66vos yap /cal
fj/Xo? ovBe a%pi tcov dpiarcov dvOpcoTrcov d<pi/cvel-
rai, to<tovtov aireariv dyyekcov /cal 6eo)v. v/iels
Be dpa irepl ra \xepr\ twv Bwdfiecov arpecpeaOe, a
Brj Baipuovid Tt? elircov ov/c egafiaprdvet. to yap
(J>i\6ti/jlov evravOa zeal /cevoBotjov, ev Be to?? Oeols
ovBev virdpyei teal tolovtov.

229 C Tov ydpiv b\iel$ twv irap e/ E\\r]ai irapeaOiere
/jLaOrj/jbdrcov, eiirep avrdp/cr)? vjmv icrriv rj twv
vfierepwv ypacpcov dvdyvwcris ; tcairoi /cpelrrov
e/cetveov etpyeiv toi>? dvQpdmovs r\ t?}? twv lepodv-
twv eBcoBrjs. e/c fiev yap e/cel,vr]<;, /cadd /cal 6
IlaOXo? Xeyei, fiXdrrTeTai /nev ovBev 6 irpoafyepo-
fievos, 7} Be avveiBrjai^ rod fiXenrovTOs dBe~A.(f)OV
cr/cavBaXiaOeiri av icaO' v/ias, a) ao^coraroi /cal
vireprj^avoi. 1 Sid Be rebv fxaOyfjidrcov tovtwv dire-

229 D cr T7 } T yj<; dOeorrjTOs irdv on irep irap vjmv rj (pvais
rjveyxe yevvalov. 07(p ovv vrrrjp^ev evepvtas /ctiv
fiiKpov fjiopiov, tovt(o Ta\iGTa crvi>e/3r) t?}? irap 1
vfiiv d0eorr]TO<; drroarrjvai. fteXriov ovv etpyeiv
/jLadrj/idroov, ov'X lepeiwv toi>? dvQpdnrov^. dXk
tare /cal v/JLels, &)? ifiol fyalverai, to Bid^opov el?
avveaiVTcov irap* v/jllv ypatywv irpbs Ta? rjfxerepas,' 2
/cal a>? e/c t&v Trap 1 vpuv ovBels av yevoiro yevvalos
dvrjp, fxaXkov Be ovBe eiriei/cr)<$, e/c Be twv Trap'
rj/jLtv auTO? avrov 7ra? av yevoiro koWlcov, el /cal

229 E TravrdTraaiv a(£u?;? tj? eirj. (fivaecos Be e^wv ev

1 After (ro<f>u>TaToi lacuna, for which Neumann suggests ital
vireo^cpavoi.

2 After 7/^€T€poj Neumann suggests kcxkov, unnecessary.

384

AGAINST THE GALILAEANS

own judgement and intelligence and the teaching that
he received from the God who had been revealed to
him, he served the other gods also. For envy and
jealousy do not come even near the most virtuous
men, much more are they remote from angels and
gods. But you concern yourselves with incomplete
and partial powers, 1 which if anyone call daemonic
he does not err. For in them are pride and vanity,
but in the gods there is nothing of the sort.

If the reading of your own scriptures is sufficient
for you, why do you nibble at the learning of the
Hellenes ? And yet it were better to keep men away
from that learning than from the eating of sacrificial
meat. For by that, as even Paul says, 2 he who eats
thereof is not harmed, but the conscience of the
brother who sees him might be offended according
to you, O most wise and arrogant men ! But this
learning of ours has caused every noble being
that nature has produced among you to abandon
impiety. Accordingly everyone who possessed even
a small fraction of innate virtue has speedily aban-
doned your impiety. It were therefore better for
you to keep men from learning rather than from
sacrificial meats. But you yourselves know, it seems
to me, the very different effect on the intelligence of
your writings as compared with ours ; and that from
studying yours no man could attain to excellence or
even to ordinary goodness, whereas from studying
ours every man would become better than before, even
though he were altogether without natural fitness.
But when a man is naturally well endowed, and

1 Julian seems to refer to the saints

2 1 Corinthians 8. 7-13.

385

VOL III. c c

THE EMPEROR JULIAN

Kal Ta<$ i/c toutcov irpoaka^oov iraiBeia^ arexvax;
yiverai twv OecdV Tot? av6 p(£>irois Bcopov, r/roi </>co9
dvdyfras e7narr]/jLr]<; rj TToXireias yevos vcfrrjyrjcrd-
/juevos 1 r) TToXe/iLovs ttoXXov? rpe-yjrdfxevo<; rj /cal
iroXXrjv jiev yrjv, TroXXrjv Be eireXdoov OdXaaaav
Kal tovtg) fyavels ijpcoiKos. . . .

229 E TefCjAi'-jpiov Be tovto aacfres' ifc nrdvrwv v/jlcou

eTTiXe^dpievoi iratBia to,?? ypacpaU epLfxeXeTrjaat

230 A irapaaKevdaare. kclv (pavfj tcov dvBpairoBcov a?

avBpas 2 reXeaavra oirovBaibjepa, Xrjpelv e/xe
Kal pieXayxoXav vo/il^ere. elra ovtcds eare Bv-
cru^efc Kal dvorjToc, ware vo/JLi^eiv Oeiovs fiev
€Kelvov<; tov? Xoyovs, vfi o)v ovBels av yevoiro
cj)povi/JL(OTepo<; ovBe dvBpeiorepos oi/B' eavrou
KpeiTTcow v($> u)v Be eveariv dvBpelav, (ppovrj-
criv, BiKaioGvvrjv irpoaXaj3elv, tovtovs diroBlBoTe
t$ aarava Kal TOi? tw aarava Xarpevovaiv.

235 B 'Iareu ' Aa kXtjtt ib$ r)ficov rd ad)fxara, TraiBevov-
aiv rjfiwv at MoOcrat avv 'Act kXtjitl w Kal 'AttoX-
Xcovi Kal 'Epfifj XoyL(p ta? -v^ir^a?, "A/??;? 3 Be Kal
'Evv a) rd 7rpo? rbv rroXefjLOV avvaywviterai, rd Be
et? re^a? "H^ouctto? diroKXrjpol Kal Biave/xei,

235 C ravra Be rrdvra 'A07]vd fierd rod Ato? irapOevos
dfirjTwp irpvravevei. aKoirelre ovv, el fxr] Ka9*
eKaarov rovrcov v/xcov ea/nev Kpeirrov^, Xeyco Be rd
irepl Ta9 Teyyas Kal aocptav Kal avveaiv ecre yap
rd$ tt/jo? rr)V XP e ' iav cKOTrrjaeias, eire t<x? tov
KaXov X^pLV /MfjLrjTiKds, olov dyaX/jLaro7roir]TiKrjv,

1 For lacuna after yhos Neumann suggests v<pr)yr)<raixevos.

2 avSpas Asmni, of. Misopogon 356c. ; &v^pa Neumann.

3 "Ap€i Neumann because verb in singular, but no change
is necessary.

386

AGAINST THE GALILAEANS

moreover receives the education of our literature, he
becomes actually a gift of the gods to mankind,
either by kindling the light of knowledge, or by
founding some kind of political constitution, or by
routing numbers of his country's foes, or even
by travelling far over the earth and far by sea, and
thus proving himself a man of heroic mould. . . .*

Now this would be a clear proof: Choose out children
from among you all and train and educate them
in your scriptures, and if when they come to man-
hood they prove to have nobler qualities than slaves,
then you may believe that I am talking nonsense and
am suffering from spleen. Yet you are so misguided
and foolish that you regard those chronicles of yours
as divinely inspired, though by their help no man
could ever become wiser or braver or better than he
was before ; while, on the other hand, writings by
whose aid men can acquire courage, wisdom and
justice, these you ascribe to Satan and to those who
serve Satan !

Asclepius heals our bodies, and the Muses with the
aid of Asclepius and Apollo and Hermes, the god of
eloquence, train our souls ; Ares fights for us in war
and Enyo also ; Hephaistus apportions and administers
the crafts, and Athene the Motherless Maiden with
the aid of Zeus presides over them all. Consider
therefore whether we are not superior to you in
every single one of these things, I mean in the arts
and in wisdom and intelligence ; and this is true,
whether you consider the useful arts or the imitative
arts whose end is beauty, such as the statuary's art,

1 Some words are missing. The summary of Cyril shows
that Julian next attacked the Old Testament and ridiculed it
because it is written in Hebrew.

387

c c 2

THE EMPEROR JULIAN

ypa(j)ifcr)V, rj olKOVopuKrjv, larpifcrjV rrjv i£ 'Aa/cXi]-
iriov, ov iravjayov 77)9 icnt ^prjar^pia, a hihcoaiv
rj/ALV 6 Oebs /jL€Ta\a<y)(dv6LV hirjvefccos. ifie yovv
IdaaTO TToWd/cis 'AaKXrjTnbs tcdpuvovra virayopev-
235 D era? <j)dp/na/ca' zeal tovtcov pudprvs earl Zeu?. el
Toivvv ov 1 7rpoarel/JLavTe<; eavrovs tw rrjs diroaTa-
aias TrvevficLTt, rd irepl ^v^rjv dpLetvov e^ofiev real

7T€pl (TWfJLCL KCU TCL 6KT09, TIVO? 6V€Kev dcj)6VT€<;

tclvtcl eV e/celva (Sahi^ere ;
238 A *Av6' orov he pLijhe toZ? 'EfipalKols \6yot<; ep-
238 B Revere firjre dyairare rbv vbp,ov, bv hehco/cev 6 Oebs
eKelvois, tt7roXt7ro^T69 he rd irdrpia ical hbvres
eavrovs 0*9 eiafjpv^av oi 7rpo^>rjrai, ir\eov eiceivcDV
r) tcov Trap rjpti- a7re<JT7]Te ; to yap dXyOes ec ti$
virep v/jlwv eOeXoi gkottgIv, evpyjaei rrjv vfierepav
daefteiav ere re 7779 'lovhai/cr]*; Tokfir)? kcu t?}9
irapd Tot9 eOveaiv dhia(f)Opia<; kcli %fSaj(m?T09
avyKei/jLevrjv. ef dfupolv yap ovti to tcdWiaTOv,
dXXa to yelpov e\/cvaavT€<; 7rapv(f>i)v Kaicwv elpyd-
aaa6e. rot'; fiev yap f E/9/oatot9 aKpifBrj rd irepl
238 C Oprjo-Keiav earl vbpup.a koX rd ae^do-para /cal
cf>v\dypara p,vpia /cal hebpieva fiiov real irpoai-
pecrea)<; lepaTi/cijs. dirayopevaavTOs he rod vop,o-
Oerov to irdai pt) hov\eveiv to?9 Oeols, evl he
pibvov, ov " puepis eariv 'Ia/coj/3 koX oypivio-p,a /c\rj-
povopLia? 'laparjX" ov rovro he /jlovov elirovros,
dXkd ydp, olpLai, teal irpocrQevTos "Ov Ka/co\oyi']creL<$

1 ov Klimek ; ol Neumann, who regards irpoo-viiixavres —
Trvevfiari as a quotation from a Christian polemic against the
Pagans.

388

AGAINST THE GALILAEANS

painting, or household management, and the art of
healing derived from Asclepius whose oracles are
found everywhere on earth, and the god grants to us
a share in them perpetually. At any rate, when
I have been sick, Asclepius has often cured me by
prescribing remedies ; and of this Zeus is witness.
Therefore, if we who have not given ourselves over
to the spirit of apostasy, fare better than you in
soul and body and external affairs, why do you
abandon these teachings of ours and go over to those
others ?

And why is it that you do not abide even by the
traditions of the Hebrews or accept the law which
God has given to them? Nay, you have forsaken
their teaching even more than ours, abandoning the
religion of your forefathers and giving yourselves
over to the predictions of the prophets ? For if any
man should wish to examine into the truth concern-
ing you, he will find that your impiety is compounded
of the rashness of the Jews and the indifference and
vulgarity of the Gentiles. 1 For from both sides you
have drawn what is by no means their best but their
inferior teaching, and so have made for yourselves a
border 2 of wickedness. For the Hebrews have precise
laws concerning religious worship, and countless
sacred things and observances which demand the
priestly life and profession. But though their law-
giver forbade them to serve all the gods save only that
one, whose "portion is Jacob, and Israel an allotment
of his inheritance " ; 8 though he did not say this only,
but methinks added also " Thou shalt not revile the

1 Cf. 43b.

2 irapvcprj, Latin clavus, is the woven border of a garment.

3 Cf. Deuteronomy 32. 9.

3§9

THE EMPEROR JULIAN

6eov<;, ' r) tcov eiriyivop,evwv ftBeXvpla re /cal roX/ia,
povXojxevr] iraaav evXdfieiav e^eXelv rod 7rXrj0ov<;,
d/coXov0elv evopaae tw fir) Bepaireveiv to fiXaacpr]-

238 D fiecv, o Br) ical vjxel<; evrevOev eiX/cuaare /uovov oj<?
toov ye aXXwv ovOev vpilv re ean /cd/ceivois irapa-
irXiqaLov. airo fxev ovv rrjs 'EjfipaLGov /caivoTOfiias
to /3Xaa<j)r)/jLeli> tou? irap rjfiiv ti/jl(d/jL6POV<; Oeovs
r)p7rdo-aT6. dirb Be T/79 irap r)jxiv 6pr)GKeicv$ rb
fxev ei)cre/3e? re 6/iov Trpbs airaaav rrjv /cpeirrova
(fivcriv kclI rcov irarpLcop ayaivr]TiKQv airoXeXoi-
Trare, pbvov o° i/cTTJo-aaOe to iravra eaQleiv go?
Xdyava yoprov. koX el ypr) rdXr)6e<; elirelv, eVt-
TeZvau rr)v irap tj/jlIv ecfzLXoTL/LDJdrjre yvBaLorrjra' x

238 E rovro Be, oI/jlcli, /cal /jlcl\! el/corco?, o-ufiftaLvei iraatv
eOveaiv /cal /3loi<; dv6 pdoirwv evTeXcov, 2 fcaTrrjXcov,
reXwvoiv, opyrjaTcov, eTaiporpocpxov koX appLOTreiv
Mi'iOrjre rd Trap v/ullv.

245 A "Otl Be ov% ol vvv, dXXd /cal ol ef dpyris, ol
7rpu)TOL irapaBe^d/jLevoi tov Xoyov irapa rod Ylav-

245 B Xov roiovrol rives yey ovaaiv, evB)]Xov ef o*v avTos
6 TlavXos fxaprvpel irpos avrovs ypd(f)cov. ov yap
r)v oi/to)? dvaiayyvro*;, olfiai, &>9 firj crvveiBoDS av-
Tot<? oveiBrj roaavra 7jy)o? avrov<; e/celvovs virep
avrcov ypd(f)€iv, ef wv, el /cal eiralvovs eypayfre to-
govtovs avrodv, el ical dXrjOei? ervyyavov, epvQpuxv

1 x^SaiOTTjro — Kai Klimek ; x^cuJ-r^Ta, « a ^ <yap> Neu-
mann, failing to see the parenthesis.

2 Asmus ; krtpwv MSS , Neumann ; Asmus -naai yap to7s
edtaiv Kai — evreAwi/ — $T)Qr\Te XP*) vaL : "For you thought you
must adapt your ways to all the customs and lives of
worthless men."

1 Exodus 22. 28.
39°

AGAINST THE GALILAEANS

gods "; l yet the shamelessness and audacity of later
generations, desiring to root out all reverence from
the mass of the people, has thought that blasphemy
accompanies the neglect of worship. This, in fact, is
the only thing that you have drawn from this source;
for in all other respects you and the Jews have
nothing in common. Nay, it is from the new-fangled
teaching of the Hebrews that you have seized upon
this blasphemy of the gods who are honoured among
us ; but the reverence for every higher nature,
characteristic of our religious worship, combined with
the love of the traditions of our forefathers, you have
cast off, and have acquired only the habit of eating all
things, "even as the green herb." 2 But to tell the
truth, you have taken pride in outdoing our vulgarity,
(this, I think, is a thing that happens to all nations,
and very naturally) and you thought that you must
adapt your ways to the lives of the baser sort, shop-
keepers, 3 tax-gatherers, dancers and libertines.

But that not only the Galilaeans of our day but
also those of the earliest time, those who were the
first to receive the teaching from Paul, were men of
this sort, is evident from the testimony of Paul
himself in a letter addressed to them. For unless he
actually knew that they had committed all these
disgraceful acts, he was not, I think, so impudent as
to write to those men themselves concerning their
conduct, in language for which, even though in the
same letter he included as many eulogies of them,
he ought to have blushed, yes, even if those

2 Cf. 314c and Oration 6. 192d, Vol. 2, where he quotes with
a sneer "these words of the Galilaeans," from Genesis 9. 3.

3 Cf. Letter 36 for Julian's reproach against the Christian
rhetoricians that they behave like hucksters.

39'

THE EMPEROR JULIAN

rjv, el Be yjrevBels /cal ireirXaerpuevoiy /caraBveaOai
cfeevyovra rb fiera Ocoireta^ Xdyvov /cal dveXev-
Oepov /coXa/ceias evivyydveiv Bo/celv. a Be ypdcpei

245 C irepl icov d/cpoacrap,evcov avrov IlauXo? 777309 av-
rov? i/ceivovs, earl ravra- "Mr) irXavdcrOe' ovre
elBcoXoXdrpat, ovre poiypi, ovre paXa/cot, ovre
dperevo/colrai, ovre /cXeirrai, ovre TrXeove/crai, ov
puedvaoi, ov XotBopot, ov% apirayes j3aatXeiav Seov
/cXr)povop,r]er overt, ical lavra ov/c dyvoetre, dBeX-
<fioL, on /cal vptels roiovrot rjre. dXX* direXov-
eracrOe, aU' rjytdaOrjre ev rep ovoptart ^Irjcrov
"Xpterrov." opas, ort /cal rovrovs yeveerQai eprjal
rotovrovs, dytaerdrjvat Be /cal airoXovaaaOat, pv-
irretv l/cavov /cal Bta/caOaipetv vBaro? eviroprj-

245 D eravros, o ixey^pi ^f%% elerBvaerat ; /cal rov ptev
Xeirpov rrjv Xeirpav ov/c ae\>atpelrai to farmer pta,
ovBe Xeixv va s ovBe dX<f)Ov<; ovre d/cpoxopBtova<z
ovBe iroBdypav ovBe Bverevreptav, ov% vBepov, ov
irapcovvx^ctv, ov pt/cpov, ov pteya rcov rov ercoparo?
dp,aprrjpdrcov, potxela<; Be /cal dpirayd? /ca\ irdaas
dirXco? 7-779 ^f %>7? irapavopblas e^eXet ; . . . .

253 A 'EiretBrj Be irpbs pev tou? vvvl 'lovBatovs Bta-
<f>epeo~6al cf>aatv, elvat Be d/cptftcos ^lapaijXZrat

253 B /cara tou? it poef>r)ia? avrcov, /cal ra> Mcovajj
p,dXtara ireiOeaOat ical rot? air e/ceivov ire pi rrjv
'lovBatav eirtyevo pivot? irpocfrrjrat?, tBcoptev, /card
iL ptdXtcrra opoXoyovertv avrol?. dp/creov Be rjpZv
diro rcov M covered)*;, ov Bij ical avrov cpacri irpo/cr)-

1 1 Corinthians 6. 9-11.

2 In Cyril's summary, Julian next compares the Christian
converts with slaves who run away from their masters in the

392

AGAINST THE GALILAEANS

eulogies were deserved, while if they were false and
fabricated, then he ought to have sunk into the
ground to escape seeming to behave with wanton
flattery and slavish adulation. But the following are
the very words that Paul wrote concerning those who
had heard his teaching, and were addressed to the
men themselves : " Be not deceived : neither idol-
aters, nor adulterers, nor effeminate, nor abusers of
themselves with men, nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit
the kingdom of God. And of this ye are not
ignorant, brethren, that such were you also ; but ye
washed yourselves, but ye were sanctified in the
name of Jesus Christ." * Do you see that he says
that these men too had been of such sort, but that
they " had been sanctified " and " had been washed,"
water being able to cleanse and winning power to
purify when it shall go down into the soul ? And
baptism does not take away his leprosy from the
leper, or scabs, or pimples, or warts, or gout, or
dysentery, or dropsy, or a whitlow, in fact no dis-
order of the body, great or small, then shall it do
away with adultery and theft and in short all the
transgressions of the soul ? . . . 2

Now since the Galilaeans say that, though they
are different from the Jews, they are still, precisely
speaking, Israelites in accordance with their prophets,
and that they obey Moses above all and the prophets
who in Judaea succeeded him, let us see in what
respect they chiefly agree with those prophets.
And let us begin with the teaching of Moses, who
himself also, as they claim, foretold the birth of

belief that, even if they do not succeed in escaping, their state
will be no worse than before.

393

THE EMPEROR JULIAN

pv^ai tt\v eaofievr]v 'Irj&ov yevvrjcnv. 6 roivvv
McovaPjs ou% carat; ovBe 61 9 ovBe rpis, dXXa
TT\eiaTaKL<; eva Oebv puovov d^iol Ti/ndv, ov Bi)
teal eVt ttclgiv ovopd^et, Oebv Be erepov ovBapuov'

253 C dyyeXov<; Be ovo/id^ei /cal Kvpiovs kclL fievrot, real
Oeovs TTXeiovas, e^aiperov Be tov irpcoTOV, d\Xov
Be ov% v7reL\r](f)€ Bevrepov ovre ojjloiov ovre dvo-
fioiov, KaOdirep vfxel^ eire^eipyaaOe. el Be eail
ttov Trap 1 vplv virep tovtcov pia Mwucreo)? prjais,
ravTTjv eare Bikclioi irpocpepeiv. to yap u Ylpo-
(prjrrjv vplv dvaarrjaei Kvpios 6 Oebs r\p,cov etc tcov
dBeXcpcov vpicop a)? ifii' avTOv dfcovaeaOe" p,d\i<jra
puev ovv ovk eiprjTai ire pi tov yevvriOevTOs etc
Ma/)ta?. el Be t*9 vpucov eveica avyyuipi]a-eiev,

253 D eavTco fyrjcriv avrbv o/jloiov yevr'iaeaOai /cal ov tco
0eco, 77 po(jyt]T7)v coenrep eavrbv /cal ef dvO pcoircov ,
dXhS ovk e/c 6eov. /cal to " Ovk e'/eAet^et dpycov
el; 'lovSa ovBe rjyovpievos eK tcov pbripcov avrov "
pudXiara p,ev ovk ecprjrai irepl rovrov, dXXa irepl
tt}<; tov AafilB (BaaLkelas, i) Bi) KareXi^ev et?
^eBeKiav tov fiaaiXea. koX Brj ?; ypacprj Bi7rXcos
7T&)? eX €L '* & * €\0rj rd diroKeipeva auTW," irapa-
7re7roLi]Kare Be vpuels " ero? eXOrj co diroKeiTai."

253 E on Be tovtcov ovBev tco 'Irjcrov TTpocr?]Kei, irpo-
BtjXov ovBe ydp £cttiv e£ 'lovBa. ttcos yap 6 KaO*
v/jlcis ovk e'f 'lcoo~)j<f>, aXX' ef dyiov TrvevpaTO?
yeyovdis ; tov 'Icocrrjcp yap yeveaXoyovvTes els
tov 'lovBav dvacf)€peT€ koX ovBe tovto eBvv>)6r)Te

1 Acts 3. 22 ; Deuteronomy 18. 18. Genesis 49. 10.

3 Or "whose it is" ; Julian follows the Septuagint. The
version "until Shiloh come" was not then current; cf.
Skinner, Genesis, p. 522. It is still debated whether these

394

AGAINST THE GALILAEANS

Jesus that was to be. Moses, \then, not once or
twice or thrice but very ft mny tunes says that men
ought to honour one God only, and in fact names him
the Highest; but that they ought to honour any
other god he nowhere says. He speaks of angels and
lords and moreover of several gods, but from these
he chooses out the first and does not assume any god
as second, either like or unlike him, such as you have
invented. And if among you perchance you possess a
single utterance of Moses with respect to this, you are
bound to produce it. For the words "A prophet shall
the Lord your Gocl raise up unto you of your brethren,
like unto me ; to him shall ye hearken," * were certain-
ly not said of the son of Mary. And even though, to
please you, one should concede that they were said of
him, Moses says that the prophet will be like him
and not like God, a prophet like himself and born
of men, not of a god. And the words " The sceptre
shall not depart from Judah, nor a leader from his
loins," 2 were most certainly not said of the son of
Mary, but of the royal house of David, which, you ob-
serve, came to an end with King Zedekiah. And cer-
tainly the Scripture can be interpreted in two ways
when it says " until there comes what is reserved for
him " ; but you have wrongly interpreted it u until he
comes for whom it is reserved." 3 But it is very clear
that not one of these sayings relates to Jesus ; for he
is not even from Judah. How could he be when
according to you he was not born of Joseph but of
the Holy Spirit? For though in your genealogies
you trace Joseph back to Judah, you could not invent

words refer to the Davidic kingdom or to a future Messiah,
and there is no universally accepted rendering of the Hebrew
original.

395

THE EMPEROR JULIAN

irXdaac KaXtos. iXey^ovrai yap M.ar0alo<; real
Aou/ca? irepl tt}? yeveaXoylas avrov Btaj>covovvTe<;

261 E 7ryoo9 dXXtfXovs. dXXa irepl fiev tovtov /jLeXXovres

iv rco Bevrepco avyypafifjLCLTL to a\rj9e<; aKpiftcos
ifjerd^etv, vTrepTcOe/xeOa. avyKexcopr^aOco Be. Kal
dpywv ef 'lovBa, ov " #eo? i/c Oeov " Kara rd irap
vficov Xeyofieva ovBe " Ta irdvra Bi avrov iyevero
teal %o>/h? avrov iyevero ovBe eV dXX' etpTjrat,
Kal iv T0t9 apiO/JioU' " 'AvareXel darpov ef 'Ia/c&>/3
Kal avOptoiro? i^'IaparfX." 1 rovO' on rco AaftiB
TTpocrrjicei Kal rots air eiceivov, TrpoBrjXov earl
7T0V rod yap 'lecrcral irals rjv 6 AaftiB.

EfcVe/? ovv i/c rovrcov iin)(eipeire o~v{i/3L/3d%eiv,
eViSetfare ylav iiceWev eXKvaavre<; prjo~iv, ottol
iroXXd? rrdvv iyco. ore Be Oeov top eva top rov
^laparfX vevbpLiKev, iv tw Aevrepovop,Lcp cprjauv
" r/ £lo~re elBevai ae, on Kvpto? 6 0e6<> gov, ovtos
Oebs eh iari, Kal ovk ecrriv aXXos ttXtjv avrov. ,

262 B Kal en 77750? rovrcp' " Kal iiriarpac^rjar) rfj Biavoia

aov, otl Kvpios 6 Oeos aov ovros Oeb<; iv rco
ovpavco dvcj Kal irrl r/}? yfj<; Karco Kal ovk eari
ttXtjv avrov." Kal irdXiv ""AKOve, 'lapaijX,
Kvpios 6 Oeb<; rjpbcov Kvpios eh iari." Kal irdXiv
""iBere, otl iyco el\xi Kal ovk eart debs ttXtjv i/JLov."
ravra fiev ovv 6 M.covar)<; eva Biaretvopievos
fxovov elvai Oeov. aXV ovrou rvybv ipovatv
ovBe ?;/xet? Bvo Xeyofiev ovBe rpecs. iyco Be
Xeyovras p<tv avrovs Kal rovro Bei^co, fiaprv-

1 Neumann in view of the next two sentences would read
'Ie<nrat, " Jesse."

1 Cf. Matthew 1. 1-17 with Luke 3. 23-38.
396

AGAINST THE GALILAEANS

even this plausibly. For Matthew and Luke are
refuted by the fact that they disagree concerning his
genealogy. 1 However, as I intend to examine closely
into the truth of this matter in my Second Book, I
leave it till then. 2 But granted that he really is "a
sceptre from Judah," then he is not "God born of
God," as you are in the habit of saying, nor is it true
that " All things were made by him; and without him
was not any tiling made." 3 But, say you, we are
told in the Book of Numbers also : " There shall arise
a star out of Jacob, and a man out of Israel." 4 It is
certainly clear that this relates to David and to his
descendants ; for David was a son of Jesse.

If therefore you try to prove anything from these
writings, show me a single saying that you have
drawn from that source whence I have drawn very
many. But that Moses believed in one God, the
God of Israel, he says in Deuteronomy : " So that
thou mightest know that the Lord thy God he is one
God ; and there is none else beside him." 5 And
moreover he says besides, " And lay it to thine heart
that this the Lord thy God is God in the heaven
above and upon the earth beneath, and there is none
else." 6 And again, "Hear, O Israel: the Lord our
God is one Lord." 7 And again, "See that I am and
there is no God save me." 8 These then are the
words of Moses when he insists that there is only
one God. But perhaps the Galilaeans will reply :
'• But we do not assert that there are two gods or
three." But I will show that they do assert this

2 Cyril's reply to this part of Julian's Second Book is lost,
so that the Emperor's more detailed discussion cannot be
reconstructed. 3 John 1. 3. * Numbers 24. 17.

5 Deuteronomy 4. 35. 8 Deuteronomy 4. 39.

7 Deuteronomy 6. 4. 8 Deuteronomy 32. 39.

397

THE EMPEROR JULIAN

pofJLevos 'Icodvvrjv XeyovTa' " 'Ez> cipXV V p o X070?

262 C Kal 6 Xoyos r\v 7r/)o? tov 6ebv Kal #eo? r)v 6 Xoyos"

6 pas, oti 77790? tov debv elvai Xeyerai ; etre 6 tic

Ma/^'a? yevvrjOels etre aXXos Tt? eariv — Tv 6/jlov

Kal 777)0? (PCDTGIVOV aTTO/CpivGO/JLCLl — , hiacfiepei TOVTO

vvv ovhev a(j)ii]fii Brjra rrjv pbd^rjv vplv. oti
puevTOi (f)7)al " 77750? 6ebv " Kal " iv ap^f)" tovto
diro)(pY) papTvpaoOai. 7rco? ovv 6p>oXoyel ravra
to?? Mco7jcre&)? ;

'AWa rot? Haaiov, (fiaaiv, opuoXoyel. Xeyei
yap 'Hcraia?* " 'lhov rj irapOevos iv yaarpl e^et
Kal re^erai viov." earo) h)] Kal tovto Xeyo/J-evov
262 D virep 6eov, KaiTOi pir)hap.co<; elprjfiei'ov ou yap rjv
Trap6evo<$ r) yeyaprjp,evrj Kal irplv a7roKvf]aai
o-vyKaTafcXidelcra tw yijpavTi' hehoaOco he Xeye-
a0ai Trepl TavT7]<; — pir) ti Qebv (frrjcnv €K t/)?
irapOevov Teyd))o-eo-Qai ; Ogotokov he u/xet? ov
iraveaOe Mapiav KaXovvTes, el p,r) irov (prjai tov
€K tt)? irapOevov yevvcapuevov " vibv Oeov pLOVoyevrj"

Kal " TTpCOTOTOKOV 7TttCr?7? KTLaeO)<i " ,' X dXXa TO

Xeyopievov virb 'Icodvvov " UdvTa oY avTov iyeveTO
Kal %<w/h? avTov eyeveTO ovhe ev" e% ei T ^ *- v Ta ^
262 E irpo^TiKals hel^ai (pcovals ; a Be r)p,el<; heiKvvpev,
ef avTcov eKeivwv ef>}? aKoveTe- " Kvpie, 6 0ebs
rjpicov, KTrjaai rjp^ds, €Kt6<$ aov ciXXov ovk oXhapuev "•
ireiroirjTai, he trap avTwv Kal f E£e/aa? 6 fiao-iXevs

1 KTio-ews ; Neumann, KTtVecoy. MSS.

1 John 1. 1.

2 The heretical bishop Phctinus of Sirmium was tried
under Constantius before the synod at Milan in 351 for
denying the divinity of Christ; see Julian's letter to
him, p. 187.

398

AGAINST THE GALILAEANS

also, and I call John to witness, who says : " In the
beginning was the Word, and the Word was with
God and the Word was God." x You see that the
Word is said to be with God ? Now whether this is
he who was born of Mary or someone else, — that 1
may answer Photinus 2 at the same time, — this now
makes no difference ; indeed I leave the dispute to
you ; but it is enough to bring forward the evidence
that he says "with God," and "in the beginning."
How then does this agree with the teachings of
Moses ?

"But," say the Galilaeans, "it agrees with the
teachings of Isaiah. For Isaiah says, ' Behold the
virgin shall conceive and bear a son.' " 3 Now granted
that this is said about a god, though it is by no
means so stated ; for a married woman who before
her conception had lain with her husband was no
virgin, — but let us admit that it is said about her, —
does Isaiah anywhere say that a god will be born of
the virgin ? But why do you not cease to call Mary
the mother of God, if Isaiah nowhere says that he
that is born of the virgin is the "only begotten
Son of God " 4 and " the firstborn of all creation " ? 5
But as for the saying of John, " All things were made
by him ; and without him was not any thing made
that was made," 6 can anyone point this out among
the utterances of the prophets ? But now listen to
the sayings that I point out to you from those same
prophets, one after another. " O Lord our God,
make us thine ; we know none other beside thee." 7
And Hezekiah the king has been represented by

3 Tsaiah 7. 14. * John 1. 18.

6 Colossians 1. 15. 6 John 1. 3.

7 A paraphrase of Isaiah 26. 13.

399

THE EMPEROR JULIAN

ev^bpLevos' " Kvpie, 6 Oebs 'Ivparfk, 6 Ka6r)i±evo<$
eirl t£)V XepovftifJL, av el 6 6eb<$ novo?" p,r) tl

276 E T(p Sevrepcp KaraXeiTrei X ( * ) P av » **A.V ^ ^ 6 ° 9 * K

Oeov fcaO* v/JLas 6 \6yos icrrl Kal tt}? overlap ei;i(pv
rod Trarpos, OeoroKov vpiels av0* orov rrjv irapOevov
elvai (frare ; 7rco? yap av re/coi Oeov avOpwiros
oixtcl /cad' v/jLa? ; /cal irpos ye tovtw Xeyovros
evapyebs Oeov "'Eyco elpui /cal ovk earc irdpe^ Ifiov

277 A 0-<»Jft>i/," vp,et<; crcoTfjpa rbv ef avrrj^ elirelv

T6TO\/JL7]/CaT6 ;

290 B 'Ore Se M.covaP]<; ovopbd^et Oeov? robs dyyeXovs,
i/c rebv i/celvov \6ycov d/couo-are' "'ISovres Se ol

290 C viol rod Oeov rds Ovyarepas rcov dvOpdiircdv on
/caXai elaiv, eXafiov eavrots yvvao/cas dirb iraaoiv
cov e%e\e%avTO." /cal fu/epbv VTroftds' " Kal fxer
€K6lvo ct>? av elaeiropevovro ol viol rod Oeov irpbs
rd? Ovyarepas twv dvOpcoirayv, /cal eyevvwaav
eavrols' e/ceivoi rjaav ol ylyavres ol air alcovos
ol 6vofiao~ToL" on tolvvv tov<? dyyeXovs (pijalv,
evSrfkov eari Kal e^coOev ov Trpoo-Trapa/ceifievov, 1
dWd Kal BrjXov eK rod cfrdvai, ovk dvOpcbirovs,
dWd yiyavjas yeyovkvai Trap eKelvcov. SrjXov
ydp, &)?, elirep dvOpooirovs evbixitev avrcbv elvai

^»u v T0L , ? irarepas, a\\a pur] KpeiTjovos Kai io~yypo-
repas rivb<; (frvo-ecos, ovk av dii avrcbv elire
yevvrjOrjvai rot>? yiyav7a% % Ik yap Ovrjrov Kal
dOavdrov /ufe&>? diro^^vaaOai puoi Bok€L to twv
yiydviwv viroarrjvai, yevos. 6 8rj ttoWovs vlov<;
ovo/xd^wv Oeov Kal tovtovs ovk dvOpcoirovs, dyye-
\ovs Se, rbv povoyevfj \6yov Oeov r) vlbv Oeov t)

1 After irpoairapa'cd^vov Klimek adds fiovov.
400

AGAINST THE GALILAEANS

them as praying as follows : " O Lord God of
Israel, that sittest upon the Cherubim, thou art God,
even thou alone." 1 Does he leave any place for
the second god ? But if, as you believe, the Word
is God born of God and proceeded from the sub-
stance of the Father, why do you say that the virgin
is the mother of God? For how could she bear a
god since she is, according to you, a human being ?
And moreover, when God declares plainly * I am he,
and there is none that can deliver beside me," 2
do you dare to call her son Saviour ?

And that Moses calls the angels gods you may
hear from his own words, "The sons of God saw the
daughters of men that they were fair ; and they took
them wives of all which they chose." 3 And a little
further on : " And also after that, when the sons of
God came in unto the daughters of men, and they
bare children to them, the same became the giants
which were of old, the men of renown." 4 Now that
he means the angels is evident, and this has not
been foisted on him from without, but it is clear also
from his saying that not men but giants were born
from them. For it is clear that if he had thought
that men and not beings of some higher and more
powerful nature were their fathers, he would not have
said that the giants were their offspring. For it seems
to me that he declared that the race of giants arose
from the mixture of mortal and immortal. Again,
when Moses speaks of many sons of God and calls
them not men but angels, would he not then have
revealed to mankind, if he had known thereof, God

1 Isaiah 37. 16.

2 Apparently a paraphrase of Deuteronomy 32. 39.

3 Genesis 0. "J. * Genesis 6. 4.

401
VOL. III. D D

THE EMPEROR JULIAN

07T6)? av avrov KaXrjre, 1 etirep iyivcocr/cev, ovk av

290 E el? dvOpooirovs epurjvvaev ; on Be ov pueya tovto

ivofiL^eVy virep tov 'laparjX (j)7jaLV " vlbs irpcoTO-
tokos jjlov *lo-parj\ " ; ri ovyl Kal irepl tov 'Irjaov
tclvt ecprj Mft)ucr^9 ; eva Kal puovov eBLBaaKe Oeov,
viovs Be avrov iroXXov<; tovs /caravei/jLa/jievovs to,
eOvrj. TTpcororofcov Be vibv Oeov 2 rj 6ebv Xoyov r\
ti roiv v(p' vpiwv varepov tyevBcos avvreOevTWV
ovre rjBei /car' apxh v ovre eBLBaaKe (pavepa)<;.
avrov re Mcovaeco^ /ecu tcov aXXwv iirrj/covaare

291 A irpo(f>r]Ta)V. 6 ovv M.wvo-r)$ iroXXa TOiavra kclL

iroXXa^ov Xeyer " YLvptov tov Oeov gov cpoffrjOrjarj

KoX CLVT& fJLOVW XaTpeVO~€l<;" 7TC09 ovv 6 'Ir]o-ov$

ev Tot9 evayyeXiois irapaBeBorau irpoaTaTTCov
" TlopevOevres paOrjrevaare rravra ra eOvrj, ftaiTTi-
%ovre<; avrovs eh to ovojxa tov Trarpos teal tov
vlov teal tov aylov irvevpLaros," etirep pur] 3 teal
avTW Xarpeveiv epueXXov ; aieoXovOa Be tovtoi<;
teal vp,€L<; Biavoovpevoi ixera tov irarpbs OeoXo-

y€LT€ TOV VlOV . . .

'Tirep Be dirorpoTraLcov eirdteovcrov irdXiv

oaa Xeyer " Kal XrjyjreTai Bvo Tpdyov? ef

alycov irepl dp,apTia<; Kal tepibv eva eh 0X0-

299 B teavTco/jia. Kal irpoad^ei 6 ' 'Aapcov tov pboa^ov

tov irepl ttjs dpuapTias tov irepl eavTOV Kal

1 KaXrjT* Klimek ; /caAerre Neumann.

2 Oeov Neumann adds.

3 Neumann eftrep nal avrtp, referring airy to Moses ; Goll-
witzer adds fify to improve sense ; avr^ refers to Jesus.

1 Exodus 4. 22. 2 Deuteronomy 6. 13.

8 Matthew 28. 19.

402

AGAINST THE GALILAEANS

the "only begotten Word," or a son of God or how-
ever you call him ? But is it because he did not
think this of great importance that he says concerning
Israel, " Israel is my firstborn son ? " 1 Why did not
Moses say this about Jesus also? He taught that
there was only one God, but that he had many sons
who divided the nations among themselves. But
the Word as firstborn son of God or as a God, or any
of those fictions which have been invented by you
later, he neither knew at all nor taught openly
thereof. You have now heard Moses himself and
the other prophets. Moses, therefore, utters many
sayings to the following effect and in many places :
" Thou shalt fear the Lord thy God and him only
shalt thou serve." 2 How then has it been handed
down in the Gospels that Jesus commanded : " Go
ye therefore and teach all nations, baptising them in
the name of the Father, and of the Son, and of the
Holy Ghost," 3 if they were not intended to serve
him also? And your beliefs also are in harmony
with these commands, when along with the Father
you pay divine honours to the son. . . . 4

And now observe again how much Moses says
about the deities that avert evil : "And he shall take
two he-goats of the goats for a sin-offering, and one
ram for a burnt offering. And Aaron shall bring
also his bullock of the sin-offering, which is for him-

4 According to Cyril's summary, Julian says that the
Hellenes, unlike the Christians, observe the same laws and
customs as the Jews, except that they worship more than
one god and practise soothsaying. Circumcision is approved
by the temple priests of Egypt, the Chaldaeans and Saracens.
All alike offer the various sorts of sacrifice, including those
for atonement and purification. Moses sacrificed to the
abominable deities who avert evil, the di aver r unci.

403
D 2

THE EMPEROR JULIAN

e^iXdaerai irepl avrov Kal rov oIkov avrov.
Kal Xrjyjrerac toi)? Bvo rpdyovs Kal arrjaet, avrovs
evavri Kvplov rrapa rrjv Ovpav rrj<; aK7]vr)<; rov
fiaprvpiov. /ecu eiridiqaei 'Aapcov eirl tov<? Bvo
rpdyovs /cXrjpov eva ra> Kvpi(p Kal /cXfjpov eva
Tft) diroiropmal'pr coare eKirep,^rai avrou, $r]aiv,
diroTro/jLTrrfv, /cal 1 dfyelvai avrov eh rr\v eprjfxov.
6 /lev ovv tw a7ro7ropL7raL(p Tre/jLTrofievos oi/t&j?
i/C7T€/n7reraL, rov Be ye erepov rpdyov (prjar " Kal

299 C acpd^ei rov rpdyov rov irepl tt)$ dfiapria<; rov
\aov evavri /cvpiov, /cal elaoiati rov a'lfiaros
avrov eacorepov rov Karairerdafiaro^, Kal pavel
to alfia eirl rrjv /SdaLv rov dvaiaarrjpiov, Kal
i^Ckdaerai eirl rcov dyicov diro rcov aKaOapaioov
rcov vlcov 'Io-par)\ Kal diro rcov dBiKrj/xdrcov avrcov

305 B irepl iraacov rcov d/iapncov avrcov" &)? fxev ovv
tou? rcov dvcncov rjiriararo rpoirovs 'M.covafj$t
evBrfkov earl rrov Bid rcov pijOevrcov. on Be ov%
oj? v/iet? aKaOapra evopuaev avrd, irdXiv €K rcov
EKelvov prifidrcov eiraKOvaare' "'H Be tyvxrj, r}n<;
edv (frdyrj diro rcov Kpecov Trfc Ovalas rod acorrj-
piov, 6 ean Kvpiov, Kal y aKaOapala avrov eV
avroo, diroXelrai rj yjrvxv ^fcelprj Ik rov Xaov
avrfjs." avrbs ovrco? evXa/3t]<; 6 Mcovarjs rrepl
rrjv rcov lepcov eScoBrfv.

305 D Hpocn]K€L Brj Xoiirbv dva/JLvrjaOPjvaL rcov epurpo-
a0 ev, cov eveKev epprjOrj Kal ravra. Bid ri
yap diroardvre^ rjficov ov)(l rov rcov 'lovSaucov
dyairare vofiov ovBe e/x/nevere roh vir* eKeivov
Xeyojxevoi<; ; epel irdvrco<; tj? b%v j3Xeircov ouSe

1 Kal Neumann adds.
404

AGAINST THE GALILAEANS

self, and make an atonement for himself and for
his house. And he shall take the two goats and
present them before the Lord at the door of the
tabernacle of the covenant. And Aaron shall cast
lots upon the two goats ; one lot for the Lord and
the other lot for the scape-goat '' ] so as to send him
forth, says Moses, as a scape-goat, and let him loose
into the wilderness. Thus then is sent forth the goat
that is sent for a scape-goat. And of the second
goat Moses says : " Then shall he kill the goat of
the sin-offering that is for the people before the
Lord, and bring his blood within the vail, and shall
sprinkle the blood upon the altar-step, 2 and shall
make an atonement for the holy place, because of
the uncleanness of the children of Israel and because
of their transgressions in all their sins." 3 Accord-
ingly it is evident from what has been said, that
Moses knew the various methods of sacrifice. And
to show that he did not think them impure as you
do, listen again to his own words. " But the soul that
eateth of the flesh of the sacrifice of peace-offerings
that pertain unto the Lord, having his uncleanness
upon him, even that soul shall be cut off from his
people." 4 So cautious is Moses himself with regard
to the eating of the flesh of sacrifice.

But now I had better remind you of what I said
earlier, 5 since on account of that I have said this
also. Why is it, I repeat, that after deserting us
you do not accept the law of the Jews or abide by
the sayings of Moses ? No doubt some sharp-sighted

1 A paraphrase of Leviticus 16. 5-8.

2 " Mercy-seat" is the usual version.

3 Leviticus 16. 15. « Leviticus 7. 20. 6 Cf. 43a.

405

THE EMPEROR JULIAN

yap 'lovBaloc Ovovaiv. aX\! eycoye dpbff\vojTTOvra
Beivws avrov direXey^a), irpcorov fiev, on prjBe
tcov dXXcov n tcov irapa Tot? 'lovBaioLs vevopi-
o~/jl€vg)v earl teal vplv ev (pvXatcf}' BevTepov Be, on
dvovcn fiev ev aBpdtcrois 1 'lovBaiot, teal vvv en

306 A irdvra eaQiovaiv lepd teal tcarev^ovTac irpb rov
Ovaai teal rov Begibv m/jlov BiBoaatv dirap^ds to£?
lepevaiv, diT6aT€p7]fiepoL Be rod vaov, ij, 009 avrols
€0o$ \eyeiv, rod dyida/jLaros, dirap^a^ tm 6ew
twv lepeucov etpyovrai trpoacpepeiv. vp,e2s Be 01
T7)v tcaivrjv Ovalav evpov-res, ouBev Bebpevoi rrjs
'lepovaaXrjp, dvrl tlvos ov Qveie ; ko-Ltol rovro

306 B /^ev iyco 7r/)o? vpas etc Trepiovo-las elirov, eirei fioi
tt)V dpyr)V ippeOi] ftovXopeva) Bel^ai rot? eOveaiv
opoXoyovvras 'lovBalovs e^co rov vopi^eiv eva Oebv
/jlovov. etceivo yap avrcov puev iBiov, ?)p,a)V Be
dWorpiov, enel rd ye aWa tcoivd 7r&)? i)puv ean,
vaoi, repbiuTj, Ovo-iao-rrjpia, dyvelai, <f>v\dypard
Tiva, irepl cov rj to irapdirav ovBapws fj piiKpa
Bia$>ep6p,e6a Trpbs dWr/Xov ? . . .

314 C 'Av@' orov irepl rrjv Biairav ou%l to?? 'IouoWo*?
bpioiws eare tcaOapol, irdvra Be eaOleiv &>? \dyava
yopTOV Beiv <f>are Tierpco iriarevaavre^, on,
(paalv, elirev itcelvos' " ,V A 6 #eo? e/caddpiae, ait

pLT) KOLVOv" ' } Xl TOVTOV T€KpL1]plOV, OTL ITuXaL pL€V

1 Cf. Hesychius s.v. &5paKTov tZiov. Not in L. and S.
The Latin version Oecolampadius translates in propriis.

1 Sozomen 5. 22, Socrates 3. 20 and Theodoret 3. 15 relate
that Julian summoned the leading Jews and exhorted them
to resume their sacrifices. Their reply that they could law-
fully sacrifice only in the Temple led him to order its
restoration.

406

AGAINST THE GALILAEANS

person will answer, " The Jews too do not sacrifice."
But I will convict him of being terribly dull-sighted,
for in the first place I reply that neither do you also
observe any one of the other customs observed by the
Jews; and, secondly, that the Jews do sacrifice in
their own houses, and even to this day everything
that they eat is consecrated; and they pray before
sacrificing, and give the right shoulder to the priests
as the firstfruits ; but since they have been deprived
of their temple, or, as they are accustomed to call it,
their holy place, they are prevented from offering
the firstfruits of the sacrifice to God. 1 But why do
you not sacrifice, since you have invented your new
kind of sacrifice and do not need Jerusalem at all ?
And yet it was superfluous to ask you this question,
since I said the same thing at the beginning, when
I wished to show that the Jews agree with the
Gentiles, except that they believe in only one God.
That is indeed peculiar to them and strange to us ;
since all the rest we have in a manner in common
with them — temples, sanctuaries, altars, purifications,
and certain precepts. For as to these we differ
from one another either not at all or in trivial
matters. . . . 2

Why in your diet are you not as pure as the Jews,
and why do you say that we ought to eat everything
"even as the green herb," 3 putting your faith in
Peter, because, as the Galilaeans say, he declared,
" What God hath cleansed, that make not thou com-
mon " ? 4 What proof is there of this, that of old

2 According to Cyril, Julian then says that the Christians
in worshipping not one or many gods, but three, have strayed
from both Jewish and Hellenic teaching.

3 Cf. 238d, note. * Acts 10. 15.

4°7

THE EMPEROR JULIAN

314 D drra 1 ivofii^ev 6 #eo? fiiapd, vvvl Be KaOapd
neiroi^Kev avrd ; Mower?}? /xev yap irrl rcov
rerpairoBcov einarjiJiaivofievo^ rrav to hiyrfkovv >
(frrjaiv, ottXtjv Kai ava/uapv/ci^ov /uLapv/cicrfibv /ca-
Oapbv elvai, to Be jurj roiovrov a/caOaprov elvai.
el /xev ovv 6 %olpo<$ dirb ri]<; fyavraaias Tierpov
vvv TrpoaeXa/Be to /xapv/cacrOai, ireio-6o)fiev avrq>'
repdanov yap oj? tt\?7#co?, el puera rrjv (pavraaiav
Uerpov Trpoo-ekafSev avrb. el Be eicelvos e^evaaro
ravrrjv ecopaKevai, Xv elrray kclO* v/jLas, rrjv diroKa-

314 E Xvyjrtv eirl rov fivpcroBeyfrlov, ri errl rt]\iKOvrcov
ovrca Ta%eo>9 rnarevaopLev ; rl yap 6 "Meovafj?
v/jliv errera^e rcov ^aXeTrcov, el dirr^yopevaev
ecrOieiv irpbs toZ? veiois ra re irrr]va /cal ra
OaXdrria, diro(p7]vdfievo(; virb rov Oeov Kai
ravra irpbs eiceivois eKfteftXrjaOai Kai aKaOapra
irecpip'evai ;

319 D 'AUa ri ravra eycb piaKpoXoyco Xeyojueva irap
avrtov, i£bv IBeiv, et riva la^vv eyei ; Xeyovai
yap rbv Oeov eirl rco irporepco vofico Oeivai rbv
Bevrepov. eKeivov fiev yap yeveaOai irpbs Kaipbv
rrepiyeypapLfjievov xpovois chpiajnevois, varepov Be
rovrov dvafyavrjvai Bid rb rbv McovcTecos y^pbvto
re Kai romp irepcyeypdcpOai. rovro on yjrevBco?
Xeyovaiv, diroBei^co aa(pco<;, €K fxev rcov M.covaeco<;
ov BeKa ptovas, dXXa jxvpia^ rrape^ofievo^ fxap-

319 E rvplas, ottov rbv vojulov alcovibv cprjaiv. ciKovere
Be vvv dirb t?}? e^oBov. " Kai earai rj rjfiepa
avrt] vpLtv fivrj/jioo-vvov, Kai eoprdaare avrr^v

1 &TTa Klimek ; avra Neumann.
408

AGAINST THE GALILAEANS

God held certain things abominable, but now has
made them pure ? For Moses, when he is laying
down the law concerning four-footed things, says
that whatsoever parteth the hoof and is cloven-footed
and cheweth the cud l is pure, but that which is not
of this sort is impure. Now if, after the vision of
Peter, the pig has now taken to chewing the cud,
then let us obey Peter ; for it is in very truth a
miracle if, after the vision of Peter, it has taken to
that habit. But if he spoke falsely when he said
that he saw this revelation, — to use your own way of
speaking, — in the house of the tanner, why are we
so ready to believe him in such important matters ?
Was it so hard a thing that Moses enjoined on
you when, besides the flesh of swine, he forbade
you to eat winged things and things that dwell in
the sea, and declared to you that besides the flesh
of swine these also had been cast out by God and
shown to be impure ?

But why do I discuss at length these teachings of
theirs, 2 when we may easily see whether they have
any force ? For they assert that God, after the
earlier law, appointed the second. For, say they,
the former arose with a view to a certain occasion
and was circumscribed by definite periods of time,
but this later law was revealed because the law of
Moses was circumscribed by time and place. That
they say this falsely I will clearly show by quoting
from the books of Moses not merely ten but ten
thousand passages as evidence, where he says that
the law is for all time. Now listen to a passage
from Exodus : " And this day shall be unto you for a
memorial ; and ye shall keep it a feast to the Lord

1 Leviticus 11. 3. 2 L e. of the Galilaeans.

409

THE EMPEROR JULIAN

eoprrjv Kvplco et? Ta? yeveds vpbcbv. vo/m/jlov
alcovtov eoprdaare avrtjv. airo Be t% 97/zeyoa?

T^9 ITpCOTT)? a(f)aVl€LT€ ^VpLlJV €/C TCOV OIKLCOV

v/jlcov? . . .* iroXXcov en tolovtcov irapaXeXeip,-
fievcov, acf) i cov rov vofxov rov M.covcreco<; alcoviov
jerfco puev elirelv Bid rb irXrjOos iraprjr^crd/jirjv'
vjieis Be eTriBei^are, irov to irapa rov UavXov
/j.era rovro roXfirjOev eiprjTai, on Brj " reXos

VOjXOV XyOJCTTO?." 1TOV TO?? 'E/fyatOt? O #60?

320 B eTrrjyyeiXaro vo/iov erepov irapa rov Kei/mevov ;
ovk ecrnv ovBapiov, ovBe rov Ket/xevov Bio pd cog is. 2
cifcove ydp rov Mcovaecos irdXiv " Ov it poaO qcrere
eirl to pf)p,a, o iyco evieXXofiai vjjliv, /cat ovk.
dcpeXeire air aviov. cpvXd^acrOe Ta? eWoXa?
/cvpiov rod 6eov v/jllov, oo~a iyco ivieXXopiai vp.lv
o~rjp,epov" /cal "'RirtKaTaparos 7ra? o? ovk ipipievei
iracriv" v/xeis Be to fiev dcpeXeiv Kal irpoaOeivai
to?? yey pa pLfievo is iv rco vo/jlco fiixpbv ivo/jblcraTe,
to Be irapajSfjvai reXeicos avibv dvBpeiorepov tco

320 C jravrl Kal ixeyaXo^rv^orepoVy ov irpbs dXtjOeiav,
dXX* eh rb irdai iriOavbv ftXeirovTe? . . .

1 Lacuna. Before iro\ha>v Neumann would insert, in order
to connect, iKavas 5e 8ok£> /xoi xP"h aeis ^V '"'apaTede'icrdai, "But
I think I have now cited enough passages."

* SiSpOwais Klimek ; SiSpdaatv MSS., Neumann, with a verb,
e.g. " promises," understood.

1 Exodus 12. 14-15 ; Julian went on to quote several
similar passages from the Old Testament, but these are
missing. 2 Jiomans 10. 4.

3 ' ' The gods, not being ignorant of their future intentions,
do not have to correct their errors," says Julian, Oral ion
5. 170a. * Deuteronomy 4. 2.

419

AGAINST THE GALILAEANS

throughout your generations; ye shall keep it a
feast by an ordinance forever ; the first day shall ye
put away leaven out of your houses." . . . l Many
passages to the same effect are still left, but on
account of their number I refrain from citing them
to prove that the law of Moses was to last for all
time. But do you point out to me where there is
any statement by Moses of what was later on rashly
uttered by Paul, I mean that w Christ is the end
of the law." 2 Where does God announce to the
Hebrews a second law besides that which was
established ? Nowhere does it occur, not even a
revision of the established law. 3 For listen again
to the words of Moses : " Ye shall not add unto the
word which I command you, neither shall ye dim-
inish aught from it. Keep the commandments of
the Lord your God which I command you this day." 4
And "Cursed be every man who does not abide
by them all." 5 But you have thought it a slight
thing to diminish and to add to the things which
were written in the law ; and to transgress it com-
pletely you have thought to be in every way more
manly and more high-spirited, because you do not
look to the truth but to that which will persuade all

5 Deuteronomy 27 ', 26, "Cursed be he that confirnieth not
all the words of this law to do them." Cf. Galaticms 3. 10.

6 According to Cyril, Julian next discussed the letter of
the Apostles to the Christian converts, and, quoting Acts 15.
28, 29, which forbid the eating of meats offered to idols and
things strangled, says that this does not mean that the Holy
Ghost willed that the Mosaic law should be disregarded.
He ridicules Peter and calls him a hypocrite, convicted
by Paul of living now according to Greek, now Hebrew,
customs.

411

THE EMPEROR JULIAN

327 A Oi/TO) Be eare Bvarv^ec^, coarre ovBe to?? vtto
Twv diroaroXcov vfiiv 7rapaBeBopevoi<; eppevevrj-
kclt€' fcal ravra Be eirl to yelpov koX Bvaae^e-
arepov virb twv eiriyivopievwv e^eipydaOrj. rbv
yovv 'Irjcrovv ovre IlauXo? eroXprfaev elirelv Oebv
ovre MarOalo? ovre Aov/cas ovre Map/cos. a\V

327 B o 'xpjjarb^ y I(odvvr]<;, alaOopevos rjBr) ttoXv ttXtjOos
eaXco/cbs iv TroXXals tcov 'EXXtjvlBcdv /ecu 'IraXia)-

TiBcOV TToXeWV VTTO TCLVTr)? T?}? voaov, d/covcov Be,

olfjuai, fcal ra puvrfpara Yierpov kcli TlavXov XdOpa,
pev, d/covcov Be opw? avid Oepairevopeva irpodTos
iroXprjaev elirelv. piiKpa Be elircbv rrrepl 'Icodvvov
rov (3aiTTLGTOv, TrdXcv iiravdycov iirl rbv vir'
avrov K7]pvTTop,(zVov Xoyov " Kal o Xoyos " <J>1](tI
" adp% iyevero /cal iaKrjvtoaev iv r\pZv" to Be
07ra>? ov Xeyei, ala^vvbpevo<;. ovBapiov Be avrbv

327 C ovre 'Irjcrovv out6 Xptarov, cLxP L< s ov Oebv koX
Xoyov diroKoXel, KXeirrcov Be coairep r)pepa zeal
XdOpa Ta? dfcod? rjpcov, 'Icodvvrjv cprjcrl rbv /3cl7TTL-
o~tt)v virep Xpiarov 'Irjaov ravrriv i/cOicrOai rr)v
paprvplav, on dp' outo? eariv, ov XPV TreTriaTev-

333 B Kevai Oebv elvai Xoyov. aU' otj pev tovto irepl
'Itjctov Xpiarov <pr)o~iv 'Icodvvrjs, ovBe avrbs dvn-
Xeyco. icaiToi Bo/cet rial tcov BvcTo~e(3cov aXXov

333 C fj,ep 'Irjaovv elvat Xpiarov, aXXov Be rbv virb
'Icodvvov Krjpvrropevov Xoyov. ov prjv ovtcq?
e%e*. bv yap auTO? elvai (j>r)ai Oebv Xoyov,
tovtov virb 'Icodvvov cpijalv iinyvcoaOrjvai rod
/3a7TTio~TOV Xpiarbv 'Irjaovv ovra. crKoirelre ovv,
oVft)? evXaflm, rjpepa kcu XeXrjOorcos iireicrdyei

412

AGAINST THE GALILAEANS

But you are so misguided that you have not even
remained faithful to the teachings that were handed
down to you by the apostles. And these also have
been altered, so as to be worse and more impious, by
those who came after. At any rate neither Paul nor
Matthew nor Luke nor Mark ventured to call Jesus
God. But the worthy John, since he perceived that
a great number of people in many of the towns of
Greece and Italy had already been infected by this
disease, 1 and because he heard, I suppose, that even
the tombs of Peter and Paul were being worshipped
— secretly, it is true, but still he did hear this, — he,

I Say, Was t.lm flint tn unntnrp tf> fl flll .Tpqiiq God.

And after he had spoken briefly about John the
Baptist he referred again to the Word which he was
proclaiming, and said, "And the Word was made
Mesh, and dwelt among us." 2 But how, he does not
say, because he was ashamed. Nowhere, however,
does he call him either Jesus or Christ, so long as he
calls him God and the Word, but as it were insen-
sibly and secretly he steals away our ears, and says
that John the Baptist bore this witness on behalf of
Jesus Christ, that in very truth he it is whom we
must believe to be God the Word. But that John
says this concerning Jesus Christ I for my part do
not deny. And yet certain of the impious think
that Jesus Christ is quite distinct from the Word
that was proclaimed by John. That however is not
the case. For lie whom John himself calls God the
Word, this is he who, says he, was recognised by
John the Baptist to be Jesus Christ. Observe
accordingly how cautiously, how quietly and in-

1 For Christianity a disease cf. Oration 7. 229d, and Letter 58
To Libanius 401c. 2 John 1. 14.

413

THE EMPEROR JULIAN

to) hpdfiari tov fcoXocfytova tjJ? do~e/3e[a$ ovtco re
ecrri, Travovpyos teal airarecov, cocttc avOis dva-
BveTai TrpoariOeis' " @ew ovBels eoopa/ce ircoiroie'
6 fJLovoyevr)? vios, 6 cbv ev rols koXttols tov 7rarp6<;,

333 D i/ceivos egrjyjjaaTO." irorepovovv ovtos icrriv 6
#eo? Xoyos o-dp% yevopuevos, 6 fiovoyevrjs vios, 6
cov ev rot? koXttois tov 7t<zt/)o? ; zeal el p,ev civtos,
ovirep oljJLdi, eOedaaaOe BrjirovOev real {specs Oeov.
"ea/ctfvcoae" yap "ev vpiv fcal eOedaaaOe t?]v B6%av
auTOv." tl ovv eiriXeyeis, otl Oebv ovBels ecopa/ce
TTtoTTOTe ; eOedaaaOe yap vpecs el /cal prj tov
iraTepa Oeov, aXXa tov Oebv Xoyov. el Be aXXos
eaTiv 6 /lovoyevrjs vlbs, eTepos he 6 Oebs Xoyos, cos
eyco Ttvcov dicr)Koa t?]S vpueTepas aipeaecos, eoitcev
ovBe o^lcodvvrjs avTO toX/iciv m,

335 B 'AXXd tovto puev to icafchv eXa/3e irapd 'lcodvvov
TTjv dp%rjv' oaa Be vpels e^rjs irpoaevpijicaTe, ttoX-
Xovs eireiadyovTes tw irdXai ve/epco tovs irpoacpd-
tov ? vefepovs, tls dv 7rpb<; d^iav ftBeXv^aiTo; irdvTa

335 C eirXrjpcoaaTe Ta<f)cov /cal pivqpdTcov, Kali 01 ovk
eipr)Tai irap v/jllv ovBap,ov tols Tacpois irpoaica-
XivBeiaOai teal Trepieireiv avTovs. els tovto Be
TrpoeXrjXvOaTe pbo^OrjpLas, coaTe oleaOai Belv virep
tovtov prjBe tcov ye 'hjaov tov Na^copaiov prjfid-

1 John 1. 18. 2 John 1. 19.

3 Yet in Letter 47. 434c, Julian reproaches the Alexan-
drians with worshipping as God the Word "one whom
neither you nor your fathers have ever seen, even Jesus."

4 i.e. that Jesus was God.

6 For the collection of the "bones and skulls of criminals,"
and the apotheosis of the martyrs as it struck a contemporary
pagan, see Eunapius, Lives p. 424 (Loeb edition). Julian, in

414

AGAINST THE GAL1LAEANS

sensibly he introduces into the drama the crowning
word of his impiety ; and he is so rascally and
deceitful that he rears his head once more to add,
" No man hath seen God at any time ; the only
begotten Son which is in the bosom of the Father,
he hath declared him." x Then is this only begotten
Son which is in the bosom of the Father the God
who is the Word and became flesh ? And if, as I
think, it is indeed he, you also have certainly beheld
God. For "He dwelt among you, and ye beheld
his glory." 2 Why then do you add to this that
" No man hath seen God at any time " ? For ye
have indeed seen, if not God the Father, still God
who is the Word. 3 But if the only begotten Son is
one person and the God who is the Word another,
as 1 have heard from certain of your sect, then
it appears that not even John made that rasli
statement. 4

However this evil doctrine did originate with
John ; but who could detest as they deserve all
those doctrines that you have invented as a sequel,
while you keep adding many corpses newly dead to
the corpse of long ago ? 5 You have filled the whole
world with tombs and sepulchres, and yet in your
scriptures it is nowhere said that you must grovel
among tombs 6 and pay them honour. But you have
gone so far in iniquity that you think you need not
listen even to the words of Jesus of Nazareth on this

Letter 22. 429d, commends the Christian care of graves ; here
he ridicules the veneration of the relics of the martyrs,
which was peculiarly Christian and offensive to pagans.

6 For this phrase, derived from Plato, Phaedo 8 Id, cf.
Misopogon 344a. Eunapius, Lives p. 424 -trpoaeKaXivhovvro
rolt fxvhfiaffi, of the Christian worship at the graves of the
martyrs.

415

THE EMPEROR JULIAN

tcov ciKoveiv. afcovere ovv, a cfrrjaiv eKeZvos nrepl
TOiv /ivrj/jbdrcov' " Oval vpuZv, ypa/AfiareLS Kal Qapc-
craZoi vTTOKpiraL, oti Trapofioid^ere Td(j>oi$ kckovi-
apikvois' e^wOev 6 rd<po<; (palverai wpaZos, eacoOev
Be yepei oaricov ve/epwv /cal irdarj^ afcaOapalas"
335 D el tolvvv duaQapaias 'I?;o-o0? ecf>r) irXrfpeis elvai
toi'9 rd(f)ov<;, 7ro)? vfieZs eV avTcov eiriKaXeZaOe
top Oeov ; . . .

339 E Ilovtwv ovv ovtcos eyovTwv, v/ieZs virep twos

Trpoo~fca\(vhelo-9eTol<; nvijjJLaai ; dtcovcrai {3ov\eo~0e
rr\v aWiav ; ovk iyo) (frairjv av, dX)C 'Hc-aia? o
7rpo(pi]Tr)<;. " 'Ei> toZs pLvr'ipLao-t, Kal ev to?? cnrrjXai-

340 A oj? fcoi/JLcovrai Be evvirvia" GKOireiTe ovv, oVm?

iraXaibv r)v tovto to?? 'IouoWot? t/)? p^ayyaveias
to epyov, iyrcaOevSeiv to?? fivijfiaaiv evvirviwv
ydpiv* o Br) Kal tou? diroaToXovs v/ieov etVo?
eari jxera tt)v tov BcBaaKaXov TeXevrrjv iimrjBev-
o-avras vpuZv re ef «/3%^9 irapaBovvai to?? Trpco-
toj? ireinarevKoai, Kal re^vLKcorepov vjjlcov avrovs
p,ayyavevaai, to?? Be fieO' iavrovs diroBeZ^au
Brjixoaia t?}? p.ayyaveias t<xut?;? Kal ftBeXvpias
tol epyao-rrjpia.

343 C 'Tyite?? Be, a fxev 6 #eo? cf dpxfc eftBeXvgaro
Kal Blcl Mwuceco? Kal twi' irpo^rjrcov, eiriT^Bevere,
Trpoadyeiv Be lepeZa j3cop,S) Kal dveiv TrapyrtfcraaOe.
irvp ydp, (paalv, ov Kajeioiv, coairep eirl McoucreG)?

343 D ra? dvalas dvaXiaKov. dira^ tovto eirl Mcovaea)^

1 Matthew 23. 27.

1 According to Cyril, Julian quoted Matthew 8. 21, 22:
' Let the dead bury their dead," to prove that Christ had no
respect for graves.

41.6

AGAINST THE GALILAEANS

matter. Listen then to what he says about sepul-
chres : " Woe unto you, scribes and Pharisees,
hypocrites ! for ye are like unto whited sepulchres ;
outward the tomb appears beautiful, but within it is
full of dead men's bones, and of all uncleanness." x
If, then, Jesus said that sepulchres are full of unclean-
ness, how can you invoke God at them? . . . 2

Therefore, since this is so, why do you grovel
among tombs ? Do you wish to hear the reason ?
It is not I who will tell you, but the prophet Isaiah :
" They lodge among tombs and in caves for the sake
of dream visions." 3 You observe, then, how ancient
among the Jews was this work of witchcraft, namely,
sleeping among tombs Tor the sake of dream visions.
And indeed it is likely that your apostles, after their
teacher's death, practised this and handed it down
to you from the beginning, I mean to those who first
adopted your faith, and that they themselves per-
formed their spells more skilfully than you do, and
displayed openly to those who came after them the
places in which they performed this witchcraft and
abomination.

But you, though you practise that which God
from the first abhorred, as he showed through Moses
and the prophets, have refused nevertheless to offer
victims at the altar, and to sacrifice. "Yes," say
the Galilaeans, "because fire will not descend to
consume the sacrifices as in the case of Moses."
Only once, I answer, did this happen in the case of

3 In part from Isaiah 65. 4 ; the literal meaning of the
Hebrew is "that sit in graves and pass the night in secret
places," a reference to incubation for the sake of dream
oracles, a Hellenic custom. Julian professes to believe that
this practice, which Isaiah abhorred, was kept up by the
Christians.

4T7

VOL. III. E E

THE EMPEROR JULIAN

iyivero Kal eirl 'HXlov tov SeaftiTOV irakiv
fiera ttoWovs %p6vov<;. hrei, on ye irvp eireia-
cl/ctov avTos 6 Mcovarj^ elafyepeiv oterai yjpr)vai /ecu
'Affpadp, 6 TTarpidp')(r)<; en irpb tovtov, BrjXcoaco
Bia ftpayetov . . .

346 E Kal ov tovto /jlovov, dWd Kal twv vicop 'ABdp,

a7rap%a<; tw #eo> BiBovtcov, " 'EireiBev 6 0eb<; "

347 A (prjalv " eirl "AfieX Kal eirl Tot? Boopois avrov. eirl

Be Kdiv Kal eirl rat? OvaLais avrov ov TTpoo~kaye.
Kal iXvirrjae tov Kdiv Xlav, Kal o-vveireo-e to irpo-
awrrov avrov. Kal elire Kvpios 6 $ebs tw Kdiv
r '\va tl irepiXviro? eyevov, Kal wa ti avveireae

TO TTpoaWTTOV GOV ; OVK 6CLV 6p0W$ 7rp00~€V€yKT]S,

6p@o)<; Be fir} BieXys, tffiapTes ; " aKOvaai ovv eiri-
7ro0€LT6, Tives r/aav avTcov at irpoo-fyopai ; " Kal
eyevero peO* rjpepas, dvrjveyKe Kdiv dirb t&v
KapiTbiv t^9 yrjs Ovaiav t& Kvpiu*. Kal "A/3e\
347 B ijveyKe Kal avTos dirb tcov irpwTOTOKwv t<ov irpo-
ftaTOov Kal dirb tmv aTeaTcov avT(ov.^ vai, (paaiv,
ov ttjv Ovaiav, aXka tt)v Biaipeaiv epiepyjraTO
7T/30? Kdiv elirddV " Ovk edv 6pd(b<; TrpoaeveyKys,
bpOw? Be purj BieXrjs, r)p,apTe<; ; " tovto e<j>r) tis
7Tyoo? epe tcov irdvv o-o<pa>v eiriaKoirwv' 6 Be yiraTa
puev eavTov irpcoTov, elra Kal toi>? aWovs. r) yap
Biaipeais pepiTTr) Kara Tiva Tponrov r)v, diraiTov-
pievos, ovk el%ev oVa)? Bie%e\6rj, ovBe 07Tg>? irpbs
epue sjrv^poXoyrjo-r). 1 fiXeircov Be avrov egairopov-

1 \\/vxpo\oyr)<rr) Klimek ; \pvxpo\oyr)<Teie Neumann.

1 Leviticus 9. 24. 2 1 Kings 18. 38.

3 Cyril says that Julian told the story of the interrupted
sacrifice of Isaac by Abraham from Genesis 22.

418

AGAINST THE GALILAEANS

Moses ; * and again after many years in the case of
Elijah the Tishbite. 2 For I will prove in a few words
that Moses himself thought that it was necessary to
bring fire from outside for the sacrifice, and even
before him, Abraham the patriarch as well. . . 3

And this is not the only instance, but when the
sons of Adam also offered firstfruits to God, the
Scripture says, "And the Lord had respect unto
Abel and to his offerings; but unto Cain and to his
offerings he had not respect. And Cain was very
wroth, and his countenance fell. And the Lord
God said unto Cain, Why art thou wroth ? and
why is thy countenance fallen? Is it not so — if
thou offerest rightly, but dost not cut in pieces
rightly, thou hast sinned?" 4 Do you then desire
to hear also what were their offerings? "And at
the end of days it came to pass that Cain brought
of the fruits of the ground an offering unto the Lord.
And Abel, he also brought of the firstlings of his
flock and of the fat thereof." 5 You see, say the
Galilaeans, it was not the sacrifice but the division
thereof that God disapproved when he said to Cain,
({ If thou offerest rightly, but dost not cut in pieces
rightly, hast thou not sinned ? " This is what one
of your most learned bishops 6 told me. But in the
first place he was deceiving himself and then other
men also. For when I asked him in what way the
division was blameworthy he did not know how to
get out of it, or how to make me even a frigid
explanation. And when I saw that he was greatly

4 Genesis 4. 4-7. The Hebrew text of the last sentence is
corrupt, and its meaning is disputed. Skinner, Genesis, p. 106,
calls the Septuagint version, followed by Julian, fantastic.
6 Genesis 4. 3-4.
6 This was, perhaps, Aetius, for whom see p. 289.

419
E E 2

THE EMPEROR JULIAN

347 C fjievov, " Avrb tovto," elirov "b gv Xeyeis, 6 #eo?
dpOcbs efie/jL-^raro. to p,ev yap rf)<; TTpoOvfAias Xgov
t]v dir a/ii(f)OT€p(ov, on hwpa u7re\a/3ov y^p))vai Kal
OvGias dvafyepeiv dpLcfrorepoc rq> 6eu>. ire pi he rrjv
hiatpeGiv 6 pev ervftev, 6 Be tfpLapre rov gkottov.
7rw? Kal riva Tpoirov ; eirechr) yap rcov eirl yrjs
ovtcov ra puev Igtlv epL^vya, ra he dyjrv^a, Tipad>-
repa he rcov dtyvywv earl ra epu^vya tw %<ovti
koI £g>?}? alricp dew, icaOb zeal ^oorjs pLereLXrjcfre Kal
tyvyn)*; otKeiorepas 1 — hid rovro ray reXeiav ivpoa-
ayovTi QvGiav 6 #eo? e7rr)v($)pdv6r)"

351 A Nfz4 he eTravaXriiTTeov Igti puoi 777)09 avrovs'
hid tl yap ov)(l irepirepuveGde ; " ITaOXo?," $aaiv,
" elrre irepnopi^v Kaphias, aK)C ov^l rrjs aapKos
hehoaOai iriGrevGavri 2 ra> * Aft pa dpi. ov pJr)v en
ra Kara adpKa ecprj, Kal hel iriGTevGai rots
vii avrov Kal Herpov Kr]pvrTopevoi<; Aoyot? ovk
aaefteaiv." aKOve he irdXiv, on ttjv Kara adpKa
7T€piTop,r)v 6t<? hia6rjK7]v 6 #eo? Xeyerai hovvai Kal

351 B et '9 (j7)pbelov rw 'Aftpadpi' " Kal avrr) rj hiad^Ky,
t)v hiaTrjpr)<rei<; dvd pueaov epiov Kal gov 3 Kal dvd
pLeaov rov GTreppuaros gov eh Ta? yeveas vpuaiv.
Kal irepLTpii-}6r}GeG6e rrjv GapKa tt)? aKpofivGrias
vpiSyv, Kal eGiai ev G^p,ei(p hiaOrjKrj^ dvd pieGov
epiov Kal gov Kal dvd pieGov epiov Kal rov Girep-
piaTo? gov." . . . ore toivvv, on mpoGiJKei Trjpeiv

1 oliceioTepas Asmus ; olnetSTepa Neumann.

2 TriaTevaavTt Neumann suggests; Kal tovto tlvai MSS.
5 aov Wright ; vfxuv Neumann.

1 An allusion to L'omans 4. 11-12 and 2. 29.
420

AGAINST THE GALILAEANS

embarrassed, I said, "God rightly disapproved the
thing you speak of. For the zeal of the two men
was equal, in that they both thought that they
ought to offer up gifts and sacrifices to God. But
in the matter of their division one of them hit the
mark and the other fell short of it. How, and in
what manner ? Why, since of things on the earth
some have life and others are lifeless, and those that
have life are more precious than those that are life-
less to the living God who is also the cause of life,
inasmuch as they also have a share of life and have
a soul more akin to his— for this reason God was
more graciously inclined to him who offered a perfect
sacrifice."

Now I must take up this other point and ask
them, Why, pray, do you not practise circumcision ?
"Paul," they answer, "said that circumcision of the
heart but not of the flesh was granted unto Abraham
because he believed. 1 Nay it was not now of the flesh
that he spoke, and we ought to believe the pious
words that were proclaimed by him and by Peter."
On the other hand hear again that God is said to
have given circumcision of the flesh to Abraham
for a covenant and a sign : " This is my covenant
which ye shall keep, between me and thee and
thy seed after thee in their generations. Ye shall
circumcise the flesh of your foreskin, and it shall
be in token of a covenant betwixt me and thee
and betwixt me and thy seed." . . . 2 Therefore
when He 3 has undoubtedly taught that it is proper

2 A paraphrase of Genesis 17. 10-11 ; according to Cyril,
Julian quoted Matthew 5. 17, 19, to prove that Christ did not
come to destroy the law.

3 i. c. Christ.

421

THE EMPEROR JULIAN

tov vopov, ava/jL<j)i(T/3r}TrJTa)<; Trpoarerax^ *at rols
fiiav TTCLpafialvovaiv evToXrjv eir^pTrjae £t/ea?,
vfiels, oi crvX\i]{38r]V dirdaas 7rapa/3e/3rjfc6T€<>,
ottoiov evprjo-ere rrjs diroXoyias tov Tpbirov ; rj
yap ^evBoeirrjaet 6 'Irjaovs, rjyovv vp,e2<$ irdvTr)
351 D Kal 7rdvT(o<; ov vop,o(j)vXaK€<;. "H irepiTop^eaTai
354 A irepl ttjv adp/ca crov," 6 Mcovarjs (frqai,. irapa-
KOvaavTes tovtov " Ta<? /capBias " (f>aal " irepi-
T€/uv6/jL€0a." ixdvv ye' ovSels yap Trap' vjniv
tcatcovpyos, ovBels pio^Orjpo'i' ovtco irepiTepivea6e
Ta? /capSias. " Typelv d£vpa teal iroielv to irdo-ya
ov hvvdfxeOa " (f>ao~LV " virep rjpucov yap aira^
ctvOt] X^t<jT09." KaXcbs' elra eKooXvaev eaOleiv
d^vfia ; Kalioiy pud tovs deovs, eh elfii twv
354 B itcTpeiro/jLevtov o-vveopTd&iv'lovSaLoiSydel Be Trpoa-
kvv<ov tov Oeov ' A/3paa/ji Kal '\aaaK ical 'Iatf&)/3,
o'i ovtcs avTol XaXBaloi, yevov<; lepov ical deovp-
yi/cov, Trjv pev TTepiTopsqv epuaSov AlyvirTiois
eiTi^evwOevTes, eae^dadrjaav Be Oeov, o? epol teal
Tot? avTov, (ociTrep 'Aftpadp, eo-e/3e, o-e/3op,evoi<;
evpevrjs rjv, p,eya$ Te wv irdvv Kal BvvaTos, vpuv
Be ovBev nrpoG7]Kwv. ovBe yap tov ' Afipadp,
pipbeiaOe, /3a>/xou9 tg eyeipovTes avTco Kal olkoBo-
354 C piovvTes Ovaiao-Tijpia Kal OepairevovTes too-irep
356 C eKeivos tcu9 lepovpyiai^. e6ve p,ev yap ' Aftpadfi,
wo-Trep Kal rjpLels, del Kal avve^o)^. £xP*i T0 ^

pLaVTIKTJ TJJ TWV BiaTTOVTOtiV OLGTpWV' ' VSKXr) VI KOV

icra)<; Kal tovto. olcovi^eTO Be p,ei£6va><;. dWa

1 Cf. Genesis 17. 13.

2 This is a sneer rather than an argument.

8 Cf. Letter 20, To Theodoras, 454A, where Julian says that
the Jewish god " is worshipped by us under other names."

422

AGAINST THE GALILAEANS

to observe the law, and threatened with punish-
ment those who transgress one commandment, what
manner of defending yourselves will you devise,
you who have transgressed them all without ex-
ception ? For either Jesus will be found to speak
falsely, or rather you will be found in all respects
and in every way to have failed to preserve the law.
" The circumcision shall be of thy flesh," says Moses. 1
But the Galilaeans do not heed him, and they say :
"We circumcise our hearts." By all means. For there
is among you no evildoer, no sinner; so thoroughly
do you circumcise your hearts. 2 They say: "We
cannot observe the rule of unleavened bread or keep
the Passover ; for on our behalf Christ was sacrificed
once and for all." Very well! Then did he forbid
you to eat unleavened bread ? And yet, I call
the gods to witness, I am one of those who avoid
keeping their festivals with the Jews ; but neverthe-
less I revere always the God of A braham, Isaac and
Jacob; 3 who being themselves dialriae ans , of a
sacred race, skilled in theurgy, h ad learned the
practice of circumcision while they sojourned as
strangers with the Egyptians. And they revered a
God who was ever gracious to me and to those who
worshipped him as Abraham did, for he is a very
great and powerful God, but he has nothing to do
with you. For you do not imitate Abraham by
erecting altars to him, or building altars of sacrifice
and worshipping him as Abraham did, with sacrificial
offerings. For Abraham used to sacrifice even as we
Hellenes do, always and continually. And he used
the method of divination from shooting stars.
Probably this also is an Hellenic custom. But for
higher things he augured from the flight of birds.

423

THE EMPEROR JULIAN

/cal tov eir It poirov t?)? oltcias el%€ avpfioXiicov.
356 D el Be airiarel Ti? v/ucjv, avrd Settee 1 o-ac/xw? tct
i/7re/9 tovtcov elprjpeva Mcovafj' " pera Be ra />?;-
fiara ravra eyevyOrj Kvpiov \0y09 irpbs ' Aftpadp
Xeywv ev 6pd/jLCLTi Ttf$ vv/cros' pr) (fioftov, 'Aftpadp,,
eya) vTrepacTTrL^o) gov. 6 picrOos gov 7ro\u9 co-rat
G(f)6Bpa. Xeyet Be c A/3padp' BeGTrora, ri pot
$(i)o~ei<; ; eyco Be diroXvopiai are/cvos, 6 Be vlbs
Matre/c tt}? ol/coyevovs pov 2 /cXrjpovop,i)Get pe. teal
ev6vs (froovr) rod 6eov eyevero irpbs avrbv Xeyovros'
ov K\i]povop,7]cr€t, ere ovtos, aXX' 09 e^eXevaerai

356 E e/c gov, ovros fcXrjpovopijcreL o~e. e^yyaye Be

avrbv /calelirev avrw' dvd/SXeyjrov eh rbv ovpavbv
real dpWpr\GOv robs daTepas, el Bvvrjar) e^aptO-
pufjGat avrovs. /cal elirev ovrcos earat rb Gireppa
oov. /cal eTTiarevaev ' Aft pad p, tw Qe&> /cal e\o-
ylaOii avTtp eh BL/caiocrvvrjv"

Ei7rare evravOa piot tov ydptv ig-tjyayev avrbv
/cal tou? do-repa? eBet/cvvev 6 ^prjparL^ayv dyyeXos
rj 0e6s ; ov yap eylvwG/cev evBov tov, ogov tl rb

357 A irXrjOos eari rcov vv/crcop del (patvopevcov /cal

puappapvGGovrcov darepcov ; dXX\ dlpai, Bet^at
robs Btdrrovra^ avrto fiovXopevos, 'iva rcov pi]-
pdrcov ivapyrj ttigtiv irapaG^rat rr\v nrdvra
Kpaivovaav ical eiri/cvpovGav ovpavov yjrrjcpov.
358 G 07TW9 Be p,rj t*9 viroXdpr) ftlaiov elvai rrjv roiav-

1 5J£ei Klimek ; 8e/£w Neumann.

2 ovtos Aa/naaKhs 'E\U(cp which follow now in the Septua-
gint are omitted by Julian, who seems to have quoted this
passage from memory.

424

AGAINST THE GALILAEANS

And he possessed also a steward of his house who set
signs for himself. 1 And if one of you doubts this, the
very words which were uttered by Moses concerning
it will show him clearly : " After these sayings the
word of the Lord came unto Abraham in a vision of
the night, saying, Fear not, Abraham : I am thy
shield. Thy reward shall be exceeding great. And
Abraham said, Lord God what wilt thou give me ?
For I go childless, and the son of Masek the slave
woman will be my heir. And straightway the word
of the Lord came unto him saying, This man shall
not be thine heir : but he that shall come forth
from thee shall be thine heir. And he brought him
forth and said unto him, Look now toward heaven,
and tell the stars, if thou be able to number them :
and he said unto him, So shall thy seed be. And
Abraham believed in the Lord : and it was counted
to him for righteousness." 2

Tell me now why he who dealt with him, whether
angel or God, brought him forth and showed him
the stars ? For while still within the house did he
not know how great is the multitude of the stars
that at night are always visible and shining ? But
I think it was because he wished to show him the
shooting stars, so that as a visible pledge of his
words he might offer to Abraham the decision of the
heavens that fulfills and sanctions all things. And
lest any man should think that such an interpre-

1 Genesis 24. 2, 10, 43, foil. This was Eleazar. Mlimonidea
the Jewish jurist, writing in the twelfth century, says, "One
who sets signs for himself . . . like Eleazar the servant of
Abraham," with reference to Genesis 24. 14. The epithet
avix&ohiKhs is probably a translation of the Hebrew. 1 am
indebted for this note to Professor Margoliontli.

2 Partly paraphrased from Genesis 15. 1-6.

425

THE EMPEROR JULIAN

rrjv e^rjyqcriv, e^efr}? oaa irpocrKenai irapaOels
clvtg) iri<TT(O(T0/jLai. yeypairrai yap ef%* " Erne
he 7r/)09 avrov' iyco elpui 6 #eo? 6 i^ayayoov ae etc
%ft)/oa9 XaXhaicov, ware hovvat goi rt]v yr)v ravrrjv

K\7)p0V0p,r)<TCLL aVTTjV . €17T€ he" heairora /cvpie,

358 D Kara ti yvcoaopuai, on /cXrfpovop,rja(o avrijv ; elire
he avr(p' \df3e pcot hdp,aXiv rpieru^ovaav /cal
alya rpierl^ovaav ical tcpibv rpieTi^ovra /cal
rpvyova /cal Trepiarepdv. eXajBe he avrQ> irdvra
ravra /cal hielXev avrd peaa' /cal eOrj/cev avrd
dvTLTTpoawrra aXXrjXot^' rd he opvea ov hielXe.
Karej3r] he opvea eirl rd hi^oro put] para /cal orvve-
/cdOcaev avrois r A/3padp,.

Trjv rod (fravevros dyyeXov Trpopprjaiv r)TOi
Oeov hid rf}<; olwvio-TiKrjs Spare /cparvvopevrjv,
ou^, axnrep Trap* vpuv, i/c irapepyov, perd Ovtriwv

358 E he rrjs pbavreias eTrireXovpLevrj^ ; cfirjal he, on
rfj row olwvwv eiriinrjaei f3e/3alav eheige rrjv
eirayyeXiav. dirohe^erai he rrjv ttigtiv * Aftpadp,
TTpoaeTrdywv, on dXrjOeias dvev ttigti^ rjXidiorrjs
eoi/ce rt? elvai /cal epb^povrrjata. rrjv he dXrjQeiav
ovtc eveariv Ihelv etc yfriXov pypaTOS, dXXd \prj tl
/cal Trapa/coXovOfjaac Tot? Xoyoi? evapyes o-rjpeiov,
o iriGTtoaeTai yevbpevov rrjv et? to pueXXov ire-
iroirjpevYjv TTpoayopevaiv. . . .

351 D . Wpofyaais vplv t?)? ev ye tovtq) paarayvr}? irepiXe-
Xenrrai pla, to prj e^elvat Oveiv e%w yeyovbai
324 twv c \epoo~oXvpwv, /cairoi 'HXiov reOv/coTos ev rq>
C, D K.appL7}Xt(t), /cal ov/c ev ye rfj ayia, iroXei.

1 Cyril says that Julian then asserted that he himself had
been instructed by omens from birds that he would sit on the
throne.
426

AGAINST THE GALILAEANS

tation is forced, I will convince him by adding what
comes next to the above passage. For it is written
next : * And he said unto him, I am the Lord that
brought thee out of the land of the Chaldees, to give
thee this land to inherit it. And he said, Lord God,
whereby shall I know that I shall inherit it? And
he said unto him, Take me an heifer of three years
old, and a she-goat of three years old, and a ram of
three years old, and a turtle-dove and a pigeon.
And he took unto him all these, and divided them
in the midst, and laid each piece one against another ;
but the birds divided he not. And the fowls came
down upon the divided carcases, and Abraham sat
down among them."

You see how the announcement of the angel or
god who had appeared was strengthened by means
of the augury from birds, and how the prophecy was
completed, not at haphazard as happens with you,
but with the accompaniment of sacrifices ? More-
over he says that by the Hocking together of the
birds he showed that his message was true. And
Abraham accepted the pledge, and moreover declared
that a pledge that lacked truth seemed to be mere
folly and imbecility. But it is not possible to behold
the truth from speech alone, but some clear sign
must follow on what has been said, a sign that by
its appearance shall guarantee the prophecy that
has been made concerning the future. . . . l

However, for your indolence in this matter there
remains for you one single excuse, namely, that you
are not permitted to sacrifice if you are outside
Jerusalem, though for that matter Elijah sacrificed
on Mount Carmel, and not in the holy city. 2

2 1 Kings 18. 19.

427

FRAGMENTA 1

roiavra TroWa/cis iyivero /ecu yivercu, /cal 7TW9
ravra crvvreXdas atjfiela ; 2

Mwvafjs rj/mepas reaaapuKOvra V7]arevaa<; e\a[3e
top vofjiov, r HAxa<? Be Tocravras vrjaTevaas 6ei(ov
avTOijriwv eTV%ev. 'I^o-oO? he ri fieja roaatiTrjv
vrjareiav eXaftev ; 3

teal 7T&)? €t9 to irrepvyiov rov lepov rbv 'lrjaovv
dvrjyayev ovra ev rfj epij/Arp ; 4

1 Only the fragments which preserve the actual words of
Julian are here given ; several of Neumann's are therefore
omitted.

2 Neumann frag. 3 ; from Julian, Book 2, derived from
Cyril, Book 12. Quoted by Theodorus, bishop of Alopsuestia,
in his Commentary on the New Testament. Neumann
thinks that Theodorus probably wrote a refutation of Julian
at Antioch about 378 a.d.

428

FRAGMENTS

1

Such things 1 have often happened and still
happen, and how can these be signs of the end of
the world ? 2

Moses after fasting forty days received the law, 3
and Elijah, after fasting for the same period, was
granted to see God face to face. 4 But what did
Jesus receive, after a fast of the same length ? 5

-3

And how could he lead Jesus to the pinnacle of
the Temple when Jesus was in the wilderness ? 6

1 i.e. wars, famines, etc.

» Cf. Matthew 24. 3-14.
3 Exodus 31. 18. M Kings 19. 9.

6 Matthew 4. 2, foil. • Matthew 4. 5.

3 Neumann frag. 4 ; from the same source as 1.

4 Neumann frag. 6. From the same source as 1 and 2.

429

THE EMPEROR JULIAN

'AXXd /ecu roiavra irpoaevyeTai 6 'I^croi)?, ola
av0pct)7ro<; a0\io<; o-v/j,(f)Opdv (pepeiv cvkoXcos ov
&vvd/jL€vo<; , Kal vir dyyeXov #eo? cbv ivLa^verai. Tt9
&€ Kal dvr^yyeCXe aoi, Aov/ca, irepl rod dyyeXov,
el /ecu yiyove tovto ; ovBe oi Tore 7rapovT€<} evx°~
[leva* KctT&elv oloi re rjaav €/coi/jl(ovto ydp. hib
Kal dirb t^9 7rpO(T6V)^rj^ eXOcav evpev avTOV? koi-
/j,a)/j,€POvs citto rrj<i Xvirr)? /cal elire' " Ti /caOevhere ;
avaaravTes Trpoaev-^eaOe n Kal ra ef 7)9' elra' " Kal
en ai/Tov tovto XaXovvTOS, ISov 0^X09 ttoXvs fcal
'Iou8a9." Bib 01/Be eypayjrev ^lcadvv^, ovBe yap
elBe. 1

'A/covaaTe KaXov Kal ttoXltlkov irapayyeXfiaTO^.
" Uo)XyoaT€ to, virdpyovTa Kal B6t€ irT(ii\ol<;'
7roii]aaT€ eavTois ftaXdvTia firj nraXaiovp,6va"
TavTT}? Tt9 elirelv €%ei TroXiTiKWTepav tt}? eWo-
XrJ9 ; el yap irdvTes goi ireiaOelev, tls 6 oavyaofie-
i>09 ; iiraivei Tt9 TavTrjv ttjv BiBaaKaXiav, 179
KpaTvvdeicrY)<$ ov ttoXls, ovk eOvo^, ovk OLKia fita
avaT7]G6Tai ; 7TO)9 yap nrpaOevTWV diravTcov oIkos
evTifios elvai BvvaTai t*9 y ol/cla ; to Be, oti
irdvTWV ofiov T(ov ev ttj moXei Twrpao-KOfievGdv,
ovk av evpeOetev oi dyopdfrvTes, (pavepop io~Ti
Kal cricoircofjievov. 2

1 Neumann frag. 7. From the same source as 3.

2 Neumann, frag. 12. From Cyril, Book 18, quoted by
Photius.

43°

FRAGMENTS

Furthermore, Jesus prays in such language as
would be used by a pitiful wretch who cannot bear
misfortune with serenity, and though he is a god
is reassured by an angel. And who told you, Luke,
the story of the angel, if indeed this ever happened?
For those who were there when he prayed could
not see the angel ; for they were asleep. Therefore
when Jesus came from his prayer he found them
fallen asleep from their grief and he said : " Why
do ye sleep? Arise and pray," and so forth. And
then, "And while he was yet speaking, behold a
multitude and Judas." x That is why John did not
write about the angel, for neither did he see it.

Listen to a fine statesmanlike piece of advice :
" Sell that ye have and give to the poor ; provide
yourselves with bags which wax not old." 2 Can
anyone quote a more statesmanlike ordinance
than this? For if all men were to obey you who
would there be to buy? Can anyone praise this
teaching when, if it be carried out, no city, no
nation, not a single family will hold together ? For,
if everything has been sold, how can any house or
family be of any value? Moreover the fact that
if everything in the city were being sold at once
there would be no one to trade is obvious, without
being mentioned.

1 Luke 22. 42-47.
8 Luke 12. 33.

431

THE EMPEROR JULIAN

Il<w9 fjpe 77)v ajxapTiav 6 tov 6eov X0709 aiTios
7ToA,\ot? /lev TraTpOKTovLas, 7ro\\o£? ^€ 7rai8o-
K70via<$ yevopevos, avayKa^ofxevcov rwv av0p(*>Trwv
rj Tot9 TrarpLois f3orj0€LV real -n)? ef alwvos avrois
€va€{3eia<; irapaBeBo puevr)^ avrkyea-Qai r) rrjv kcll-

VOTOfJLtaV TCLVTTJV TTpOaUoQdl ," hlCL TV jap OV^

zeal Mcovays, o? avcuperr)? iXOcov t/}<? afiapTias
ifXeicmipiaaas ravrrjv KareiXTjirraL ; *

Quod de Israel scriptum est, Matthaeus evange-
lista ad Christum transtulit, ut simplicitati eorum
qui de gentibus crediderant illuderet. 2

1 Not in Neumann; reconstructed by him from tke polemical
writings of Archbishop Arethas of Caesarea who wrote in
refutation of Julian in the tenth century. First published by
Cumont, Recherches sur la tradition manuscrite de Vempcreur
Julien, Brussels, 1898. Neumann's reconstruction is in
Theologische Litteraturzeitung, 10. 1899.

2 Neumann frag. 15. Preserved by the fifth century
writer Hieronymus in his Latin Commentary on Hosca 3. 11.

1 Julian is criticising St. John's Gospel, as he criticised
its prologue in Against the Galilaeans, Book 1. He attacks
John 1. 29; cf. John 1. 3. 5.

432

FRAGMENTS

How did the Word of God take away sin, 1 when i
it caused many to commit the sin of killing their I
fathers, and many their children ? 2 And mankind /
are compelled either to uphold their ancestral/
customs and to cling to the pious tradition that/
they have inherited from the ages 3 or to accept/
this innovation. Is not this true of Moses also, who/
came to take away sin, but has been detected]
increasing the number of sins? 4

The words that were written concerning Israel 5
Matthew the Evangelist transferred to Christ, 6 that
he might mock the simplicity of those of the
Gentiles who believed.

2 Matthew 10. 21. "And the brother shall deliver up the
brother to death, and the father the child ; and the children
rise np against their parents, and cause them to be put to
death."

3 He means that in this case too their sins have not been
taken away by the Word, since they remain heathens.

4 In Leviticus 16. Aaron is to make atonement for the sins of
Israel, but the severe Mosaic law increased the opportunities
for transgression.

6 Hosca 11. 1. "When Israel was a child, then I loved
him and called my son out of Egypt."

6 Matthew 2. 15. "That it might be fulfilled which was
spoken of the Lord by the prophet, saying, ' Out of Egypt
have I called my son.'"

433
VOL, III. F F

TABLE OF NUMBERS

Hertlein.

Wright

Bidez-
Cumont.

Lkttkrs l. 1

2.

To Prohaeresius

14

31

3.

To Libanius .

52

96

4.

To Aristoxenus

35

78

r>.

To Theodora.

3a

85

6.

To Ecdicius .

46

112

7.

To Atarbius 2

37

83

s.

T<i George

67

1SS

9.

To Bodiciua .

23

107

10.

To the Alexandrians

21

Oil

II.

To tlic Byzaetans 1

3(1

54

12.

To l'>asil

26

32

i::.

To ( lonnt Julian

!)

28

it.

To Libanius .

53

97

L5.

To Maxiinus .

12

190

1(1.

To Maxitnus .

59

191

17.

To ( hribasiuB .

4

14

IS.

To Bugenius .

(id

193

11).

To 1 [eceboliue

<;:;

194

20.

To Kustoehius

:.i

41

21.

To ( iallizeine

j-j

SI

22

To Leonl ius .

11

152

23.

r r<» Elermogenes

13

33

21.

To Sarapion .

SI)

ISO

25.

To the .lews .

51

204

25 b

. ' loncerning Physicians .

:n

75 b

26.

To the Alexandria

US

24

110

1 Hertkin 1 is by the sophist Pmcopius of Gaza ami is not reprinted
here.
Bertlein, To Artabiiu. Bertlein, T* the Byzantines.

435

F F 2

TABLE OF NUMBERS

Hertlein.

Wright.

Bidez-
Cumont.

Letters 27.

To Libanius .

58

98

28.

To Gregory .

71

196

29.

To Alypius .

6

9

30.

To Alypius .

7

10

31.

To Aetius

15

46

32.

To Lucian

64

197

33.

To Dositheus

68

200

34.

To Iamblichus

79

187

35.

For the Argives

28

198

36

To Porphyrins

38

106

37.

To Himerius x

69

201

38.

To Maxim us .

8

26

39.

To Eustathius

44

35

40.

To Iamblichus

78

184

41.

To Iamblichus

74

186

42.

On Christian Teachers 2

36

61c

43.

To Hecebolius

40

115

44.

To Priscus

5

11

45.

ToZeno

17

58

4G.

To Evagrius .

25

4

47.

To the Thracians .

27

73

48.

To Plutarch 3

72

153

49.

To Arsacius .

22

84 a

50.

To Ecdicius .

45

108

51.

To the Alexandrians

47

111

52.

To the Bostrenians

41

114

53.

To Iamblichus

75

185

54.

To George

60

189

55.

To Eumenius and Phari-
anus

3

S

56.

To Ecdicius .

49

109

57

To Elpidius . .

05

195

58.

To the Alexandrians

48

59

59.

To Nilus-Dionysius 4

50

82

60.

To Iamblichus

77

183

1 Hertlein, To Amerlus.
• Hertlein, To Zeno.

2 Hertlein no title.

4 Hertlein, To Dionysius.

436

TABLE OF NUMBERS

Hertlein.

Wright.

Bidez-
Cumont.

Letters 61.

To Ianiblichus

76

181

62.

To an Official x

18

88

sa

To Theodoras

20

89 a

64.

To the People

fr. 12

170

66.

To a Painter .

fr. 13

177

66.

To Arsaces .

57

202

67.

To Sopater 1 .

61

182

68.

To Philip .

30

40

69.

To Entherius

10

29

70.

To Diogenes .

70

199

71.

To Priscus

1

13

72.

[To Julian] 3 .

S3

36

7:J.

To Eucleichs

62

192

74.

To Libanius .

53

97

7r,.

To Basil

81

205

76.

To Eustathius

43

34

77.

Concerning Funerals 4 .

56

1361)

78.

To a Priest 6 .

19

79

70.

To Photinus 6

55

90

Papadopoulos-Kcrameus.

Wright.

r.i.i.v-
Camotit

Letters 1.* To Count Julian ,
2.* To Theodora
3.* To Theodoras

4.* To Priscus
o. * To Maximums
6.* To Theodora?

29

32

16

2

73
34

80
86
30
12
19
S7

1 Hertlein no title.

* By Eustathius. Hertlein, To Libaniut.

6 Hertlein no title.

* Hertlein, To 8on p at er .

* Hertlein no title.

* Hertlein no title.

437

TABLE OF NUMBERS

Hertlein.

Wright.

Bidez-Cuinont.

Fragments

1

p. 38

30

2

1

155

3

p. 36

30

4

2

25 b

5

3

20

6

4

161

7

5

25 a

8

6

61 d

9

7

61 d

10

8

165 a

—

9

94

—

10

178

—

11

134

Letter

64

12

176

Letter

65

13

177

—

14

157

Hertlein.

Wright.

Bid

ez-Cumont.

Epigrams 1

1

168

o

2

166

3

3

172

4

4

169

5

5

17-1

—

6

170

438

INDEX

•"., 433
Abel, tl'.i

Ablabius, the prefect, trxvi
Abraham, 61, 879, U8, U9, 131, L28,

426, 487
Achaea, the proconsul of, wiii, xxxr,

87, 84, 87, 9S.SU
Achilles, shrine of, 51, 68
Acts «i the Apostles, cited, 894, 111
Adam, 826, 827, U9
Adrasteia Invoked, 17. 87, 109
Aeacus, 869
Aedesius, the philosopher, ix, xl, xlv,

liv, lix

I olepina at, 99, ; i7~>
Aelian, the historian, 868
Aeneas, 870
Aeschylus, cited; 241, 899

Fables, 22 7
Aetius, the heretic, Letter 15 to, 35;

biography of, x, wiii ox, 388, 419
Africa, 125,331
Agamemnon, n>7
Agesilaus, 869
Alaric In Greece, hiii
Alcinous, garden of, 306, 878

A 1am Mini, t he, xii, I 99

Aleppo ( Beroea), 301

Alexander of ttacedon, Ivi, 81, CI, 87,

1 16, I 17. L69, L70, L73, 384, 881
Alexander Severus, decree of, kxs
Alexandria, viii, \\\\ ii, rxxix, 76, 1 13;

ascetics at, 164; Athanasina at, 76;

Bishop George at, 13; music at,

155; Zeno t in- physician at, 43
Alexandrians, the, Letter 81 to, 61;

Letter 24 to, 78, cited, L51; Letter 17

to, 143, >-itc. 1,121; Letter -18 to, 153 ;

turbulence of, 68, 64, xl. in, in
Alexandria Thkk. Julian at, 51
Aloadae, the, 351
Alps, the, 105

Alvpius, Governor of Britain, Letters
• i and 7 to, 16-21; biography of,
xxxii, 67

Alypius, the dwarf, of Alexandria,
xxxiii

Ameriufl (Himerius), xlix, 227

Ammianus ICaroelllnns, cited, Intro-
duction, passim, 11, 21, 23, 88, 81,
88, 85, 1 1 . 68, 98, 101, 135, 129, 137,
111, 156, 164,172,188,197,199,200,
308, 805, 207, 809, 296, 300, 301

Amphion of Thebes, 39

Anacharsis, the Scythian, 347

Auacreon, cited, 212

Ancyra, xxxviii, 133

Angels, the, 401

Antlmlo.ni Greek, the, 153, 304, 305. 31 19

Antioch, Alypius at, rxxil, St. Babylas
at, 191 ; fjonstantina at, x\i; Gallus
at, ix, 289: Julian at, vii, xxiii.xxv,
xliv, 73, 98, 107, 117, 125, 135, 181,
:; 1 1 ; Senate of, xxv, 201 ; temple of
Fortune at, 801 ; winter camp of, at
Litarbae, 801, 209, 428

Antiochus, 815

Apamea, Julian of, 366; Sopater of,

lxi

Aphobius, consuktris of Palestine, 55
Aphrodite, 169; sandal of, 169

Apis the sacred bull, xliii
Apollinaria (Apollinarins), the Syrian,

xx, 303
Apollo, •- , :;7, 889, 866, 387; in

Bmonides, 881; Dfdymus, 17;

temple of, at Daphne, xxiv, li, 55,

98,208
Apollodorus in Plato, Symposium, 5
Apostles, the, 111

Arabia, LS9
Archidamus, 369

Archilochus, 103

Areius, the Stoic, 146, 147

439

INDEX

Ares, 199, 302, 345, 373, 387
Arethas of Cacsarea, 432
Argentoratum (Strasbourg), battle of,

xii
Argives, the, concerning, Letter 28, 85 ;

discussion of, Letter 28, xxii
Argos, xxiii, 84, 85
Argus, Io's guardian, 263
Arians, the, xxx, xxxix, 37, 126, 127,

187 ; persecution of orthodox Chris-
tians by, 129 ; Callus, an Arian, 290
Aristaeus, 237
Aristeides the Just, 369
Aristophanes, Acharnians, 34; Birds,

299; Plutus, 81, 101 ; on figs, 269
Aristophanes of Corinth, xxvii, xliv,

lv, 181, 183, 296; biography of,

xxxiii
Aristotle, xxxi, 5, 7, 12, 119, 270, 271
Aristoxenus, Letter 35 to, 115, xxiv,

xliii
Aries, Constantius at, ix
Armenia, xxx, 199, auxiliaries from,

xxv, Letter 57 to King of, 197
Arrian, the historian, 169, 171
Arsaces (Arsacius) King of Armenia,

Letter 57 to, 197 ; biography of, xxxv
Arsacius, high priest of Galatia, 67
Artemius of the Crossroads, 139
Artemius, dux Aegypti, biography of,

xxxvii, 62, 63
Asclepius, 99, 141, 163, 247, 261, 265,

315, 375, 387, 389
Asia, temples in, 57
Assyrians, the, 367, 379
Astydamas hi Philemon, 83, 159
Atarbius, Letter 37 to, 123; biography

of, xxxviii
Athanasius, St., biography of, xxxix,

61, 75, 142, 144, 151 ; return of, to

Alexandria, xviii
Athenaeus, cited, 268
Athene, 51, 241, 279, 345, 387
Athenians, the, xv, 87
Athens, xxxiii xliii, 1, 153, 225, 316;

Diodorus of Tarsus at, 189; Julian

at, xi, xxii, lix, 6, 85 ; Prohaeivsius

at, xix, 34 ; St. Basil at, xi
Attuarii, the, xv
Augustus, Emperor, 87, 147
Aulus Gellius, 163
Aurelius Victor, 239

Baal, 367
Baal-pcor, 363

44©

Babel, tower of, 349

Babrius, Fable 33, 161; Fable 107,

227
Babylas, St., church of, at Antioch,

99; translation of bones of, lii, 191
Babylon, 369
Babylonia, History of, 366
Basil, St., Letter 26 to, 81, cited, 139,

159; Letter 81 to, 285, cited 302,

303; Letters of, 284; Julian's

relations with, xi, xvi, xx, xxxii,

xlvii, 80, 285; biography of, xli
Basilina, mother of Julian, vii, \iii,

li
Batnae (Tell-Batnan), 201, 202, 203,

205
Batnae in Osroene, 202
Beer Epigram 1 on, 305
Belos (Baal), 367

Beroea (Aleppo), 201 ,

Berosus, the historian, 366
Bcsontio (Besancon), 23
Bethany, 377
Bethsaida, 377

Bisanthe (Rodosto) in Thrace, 124
Bithynia, viii, xlvi, 77, 129
Bosporus, the, 238
Bostra, Letter 41 to, 129, cited, xxiv,

123, 133, 376
Briareus, 281
Britain, Alypius in, xxxii
Bromius, epithet of Dionysus, 305
Bupalus in Calliniarhus, 19
Byron, 299
Byzacians, the, Letter 39 to, 125, cited,

xviii
Byzantium, 121

Caesar, Julius, Gallic liar, 23
Caesarea (Mazaca), xlii, 75, 2,s7, 438;
Constantius at, xv, xxxvi; birth place

of Julian, the Sophist, 1, lix, lxiv
Caesarins, brother of Alypius, xxxiii,

Cam, 419

Callimachus, 19; the Hecale of, 23'.)
Callippus, the Athenian, 162, 168
Callistlienes, the historian, 169, 171
Callixeine, the priestess, Letter 42 to,

135
Capitol, the, at Rome, 63 ; the Capito-

line, 371
Cappadocia, xl, xliii, xlv, 75, 107, 140;

Bustocliius of, 185; Macellum in,

viii, 315

INDEX

Cappadocians, the, Christians, 117

Oarmel, If*.. J J 7

Oarrhae, Julian at, xxv, 208

Cedrenus, the historian, lvii

Gelsus, the pagan apologist, 814, 315

Cells, the, 111, 305, MA, 147

Oenchreae near < 'orinth, 235

Ghalce (.iraikij, the Island, xxtx, bdi

Qhalcedon, the commission at, xvii,
33, 183; Maris, bishop of, 301;
straits «>f. 1 1"'. In

Chalets in Syria, xlix

Ohaldaeans, the, xlv, 300, 307, 3oy,
401,418,417

Chamavi, the, xii

Cherubim, the, 401

( fhiron, the Centaur, 307

Chnodomar, King of the Alemanni,
xii

Christ the Word,l48, 189, 313,315. Ill

Christianity called atheism, 88; a
disease, 135, 207, 413; Julian's
apostasy from, ix, x

Christians (Galilaeans), xxiv: com-
pared x\ it li Cynics, 1 I ( ,i : destroy
temples, 89, 887; compared with
pagans, II ; i rcatment of, by
Julian, xviii, xix, li. lix, 190, 199,
862, 372, 388, 391. 898; by \ alms.
127; at Bostra, 182, 133; called
(ialilacans, 313; Christian teachers
prohibited from teaching the d
lix, 117, 303

Chrysanthius, ix, xv

Oimon, 869

Omyras, wealth of. L68

Circumcision, 421, 428

Claudia, legend of, ."71

( liaudian, the poet. 210, u.y.t

Claudius, Bmperor, 377

Cleitos and Alexander, 1 71

Codex Justiniamis, xx xviii; Tbaxlosi-
anus, xviii, xix, xxiv, xliii

Oonstans, Bmperor, xxxiii, xxxvi, lvi,
lis. 88, 157, 169, 166, 178

Constant ia, wife of Ghulas, i\

ntiue. Bmperor, vii, xix, xliv,
xlix, lx, 79, 120, 125, 199, 206, 213,
238, 244, 25 I. 187, 297

Constantinople, Callus at, ix. xi, 289;
Julian at, viii. xvi. 16, 29, 31, 35, 43,
61, 79, 232, 300, 807: Julian leaves,
xxiii.;»S. 107; monolith at, 152. L68;
temple of Fortune at, 301 ; view of,
79. 180, 214

Constant iu-. Bmperor, lx, xlvi. 8, 18,
88, 88, 51, 03, 74, 99, 120, 153, 158,
199, 2(17, 238, 299, 300, 398; Arian-
ism of, xxxix, 70, 126, 129; cruelty
of, 183; marries Qatta, \ii; m

Kusebia, xi; marries Faustina, \\i;

death of, xvi, 21; Julian's march

against, 17, 235; panegyrics on, x;

war with Sapor, xiv; murders

Callus, 289 ; recalls Ballast, xiii, 12 ;

treatment of Jews by, xxi, 179
Constantius, Julius, father of Julian,

vii, viii
Corinth, Aristophanes of, xxxiii, 183;

canal, 39; Colony of Home, 87;

Isthmus of, 235 ; Museum at, 39 ;

pro-consular residence, 87, 235;

relations with Argos, xxiii, 81, 91;

wild beast shows at, 85
Corinthians, To the, frag. 3, 297, xv,

xvi, xxxiv, 89
Corinthiiius, h'pistlc to the, 385
Cornelius, the centurion, 377
Cos, 375
Cotti, the, 186

Crassus, the Roman general, xxv
Crete, 283, 309

i 'rispus, bos of I kmstantine, be
( Ironos, 191, 326
Otesiphon (Tak-i-Kesra), rxv; Julian

at, xxxvi. 108, 209
Cybele at Pessinus, xxiv, 137, 310, 371,

372
C.vclades, the, 39
Cydnus, the river, xxiv
Cynics, the, 119, 108
i vienc, 19
• vrenius, the Governor, 379

Cyril of Alexandria, 814, 315, 823,
864, 307, 37U, 387, 403, 407, 416,
121, 426, 430
Cystous, 129

Daedalus, 211

Damascus, praise of, 278

Danube (Ister), xii, xv, xlii. 28*

Daphne, suburb of Antiooh, xxiv, li,
55, 98, 203

Dardanelles, the, 1, 211

Dardanus, 370

Darius, 17, 230, 285

David. Kim.', 867, 882, 896, 397

D e ce nti us, the tribune, xiv

Delphi, last oracle at, lvii, 89; in-
scription at, 237, 373

441

INDEX

Demeter, 137, 305

Democritus of Abdera, 230, 231, 263
Demonax, the Cynic, 230
Demosthenes, cited, 30, 211, 213, 275;

praise of, 119
Deuteronomy, Book of, 311, 39-1, 397,

401, 402, 410, 411
Didymus (Apollo), 47
Dio of Syracuse, 162
Diodorus of Tarsus, 187, 189
Diogenes, Letter 70 to, 233
Diogenes of Argos, 92
Diogenes Laertius, 16
Diomede, 219
Dionysius (Nilus), Letter 50 to, 157, 27 ;

biography of, lv
Dionysius, tyrant of Syracuse, 162,

163
Dionysus, 5, 79, 239, 305, 315, 325
Doubis (Doubs), the river, 23
Dositheus, Letter 68 to, 227

Ecdicius (Olympus), prefect of Egypt,

xl ; biography of, xliii ; Letter 23 to,

73, cited, 123; Letter 45 to, 141;

Letter 46 to, 141 ; Letter 49 to, 155
Echo, a goddess, 221
Edessa, xxv, xlviii 126 ; Valens at,

127
Egypt, xxxiii, xxxvii, xliii; prefects of,

xlix, 67, 141, 143; Proteus of, 265,

361, 367, 369, 403, 433
Egyptians, bad character of, xxxiv,

145, 347, 367, 369, 373, 423
Eleazar, 365, 425
Electra in Euripides, 167
Eleusis, mysteries of, xi; procession

to, 101
Elijah, the Prophet, 419, 127, 429
Ells, games at, 89
Elpidius, the philosopher, biography

of, xliv, 220; Letter 65 to, 221
Blpidios, prefect of the East, xliv
Empedotimus of S3 r racuse, xvi, 297
Bnyo, 387
Bphesus, Council of, 316; Julias at,

ix, xxx, ; .Miximus at, 21, 26
Bpictetus, 313
Bpidaurus, 375

Ethiopians, the, 275, 291, 295, :;:>7
Eucleides, the philosopher, Letter 62

to, 215
Eusenius, the philosopher, Letter 60

to, 211
Eugcnius, father of Themistius, 211

442

Eumenius, fellow student of Julian,
Letter 3 to, 7 ; at Athens, 6

Eunapius, the sophist, evidence of,
xii ; History of, cited, xxvii, liii, lvii,
300 ; Lives of, cited, ix, xi, xvi, xix,
xxxiii, xxxvi, xlv, xlvii, xlix, lii, lix,
lxiii, 8, 21, 26, 27, 34, 137, 191, 114,
415

Euphrates, the district, xxxviii, 123;
the river; Julian's march to, xxv,
171,202, 205

Eupolis, echo of, 43

Euripides, Amphion, 41, frag. 137;
Orestes, 166

Eusebia, Empress, xi, xii, xiii

Eusebius, the chamberlain, xvii, 10

Eusebius, Bishop, viii

Eusebius Praep. Evang., cited, 388,
383

Eustathius, the philosopher, bio-
graphy of, xlv; Letter 43 to, 137;
Letter 14 to, 139; Letter 63 to
Julian, 291

Eustathius, son of Oribasius, lviii

Eustochius, of Cappadocia, Letter 54
to, 185

Eutherius, the eunuch, biography of,
xlvi ; Letter 10 to, 29, xv, xvi

Euthvmeles, the tribune, frag. 10 to,
301

Eutropius, the historian, xxv

Evagrius, the rhetorician, biography
of, xlvi; at Nish, 25; Letter 25 to,
77

Eve, 825, 327

Exodus, cited, 311, 313, 344, 360, 378,
102, 109, 410

EteMel, cited, 380

Facundus Hermianensis, 186, 189

Elorentius, the prefect and consul,

xiii, xi\ , x\, xvii, 10. 11
Fortune, temple of, 301
Pranks, the, xii, 199
Pronto, tlic sophist, 186
Funerals, Edict concerning, xviii, 191

Calaiia, 69, 129

dotation*, Epistle to the "- 13, 1 1 1

Galen, the physician, lvii, 211

Galilaeans, Against the, xxii, xxv, 295,

299, :>l(i,319; Introduction to, 313

Galilaeans, the (Christians), 37. 47, 19,

58, 61, 71, 75, 121, 12;;. 125, 129,

135, 143, 117, 381, 391, 397, 309,

INDEX

417, I 111, 123; Julian's 086 of the

word. 818, 819, •"••-'l
Galilee, 813

< laila, wife of Oonstantius, vii
Gallus Caesar, half-brother of Julian,

vii, i\. x, \iii. wi, xw, xxxvii. 1\;

letter & from, 288, 51, '.''.', 20<
290
<:.»ul, 7, .v., 199, 209; Julian iroes to,
\i. \ii; condition of, zii; Julian in,
\, w. \wii, xlvii, It, 6, 23, •">•"», 105,
•-'us, 304; Letters 17 from, 2 21;

PrfaCUa in\ ite.l to, 15
(iauls, tiie warlike disposition of, 349

Genesis, the /io<>k of, cited, 825, 326,

331, 334, 368, 366, 394, 101. U8,

119, 121. 122,425,427
Gentiles, the, 61, 343, 389, io7, I:;:;

, bishop, the • lappadodan, viii,

\\\\ ii, x wi\. \iiii, lxiii, 42, I

library of, 75, 123; murdered, 13,

61, 66
George, the financier, Letter 66 to, 221;

Letter 67 to, 223, •-':- , ';
Germans, the, xii, 349, 353, 367;

fierceness of, 8 17
Germany, l".m;; .Julian In, 804
Giants, the, tol
Gibbon, the historian, L24
Glaucus, in the Iliad, 219
Gnostics, the, 127
Gospels, the, 79, 159
. the, 79, 159
Gratian, Bmperor, wi

ry Na/.ian/.^ii, \i, xvili, \\, wi,

wii. w.\i\, \iii; Letters of, cited,

is:,; Orations, ofted, 69, L27,

813, 316
Gregory, the i k>mmander, Letter 71 to,

233
Gyara, Masoning at, 39

[lades, Bmpcdothnus in, l» * > 7 .

Eebrews, the, I i-~>. 313, 319, 321, :;l'::,
841, B65, 867, 3
891, ill

Eecale in Oallimachu

Becate (Trivia), 186

Hecebolius, an official of I
\l\iii; Letter W to, 127, cited, li':;

Hecebolius, the sophist, \iii: bio-
graphy of, xlvii; Letter 63 to, 217,
106, 126, •-'-'■-'

Hector, shrine of, 51

Hector, son of Panncnio, 171

Hekatos, epithet of Apollo, 281, 283

Helen in the Odyssey, 229

Helena, ESmpre

Helena, wife of Julian, \i

Eeliopolis, L52

Belioe (Mithras), 1"-, •">::, 1 19, 259, 876

Hellenes, the. 29, H7. 133, is:;, 345,
815, 319 821, :•.:':;. 348, :H7, 307,
869, :i7-"); Hellene synonym for

n. 71, 189

Bemcrius (Himerius), xlix, lxi

Hephaestus, 387

Hera, girdle of, 279; Heraean games

at Ar_'os, 88
Heracleidae, 1 he, 87
Eeracleides of Pantos, 297

. :; 1 •"»
Bercynian forest, the, •-".<•".. 296, -.".17
Bermes, 9, 181, 187, 239, 243, 802,

:; 15; god of eloquence, 1 19, "-'1 1,

22:.. 247, 261, 267, ::s7; Tri 1

tus, :;<;<;. 367
Hermogenes, prefect of Egypt, Letter

i:; to, 33, 32, 197
Bermolaus, if.;'. 171
Eerodes Ai ticus, 230
Eerodotus, cited, xiii, l<;, 29, 86, 87,

119, 269, 294, 346
Bested, 91, 1 19, l<;.">, 185

chins, i'»'.
Beaektah, king, 399
Eierapolis (Membej), .Julian at, wv,

Hi, lx, 201, 305, 207, 208
Bierius, prefect of Egypt, xlix
Eierocles, son of AJypins, xxxii
Bieronymus, 432
Eieropnant, the, of < treece, lx
Eillel (lulus) the Patriarch, 179
Himerius, biography of, xlviii; L<thr

69 to, 227
Himerius, father of lamblichui I 1,

xlviii, 1

Himerius, 1 fa ,,| Bithynia,

xlviii

Eippia, wife of Priscns, lix

Bippocentaur, Epigram ■> on the,
309

Eippocratee of Oos, 168, 369

Eomer, \. 1 in. 217, 861, 267, 279;
Iliad, cited, 1::. 17. 55, ;»7. 166, 171,
ls-">. L91, 203, :'li'. 239, 242,
291 ; Odyssey, cited, ;>. 81, 55, 71.

79, 130, L89, 205, 223, 225,
229, 243, 251, 368. -•;"., 267,
'7,351

443

INDEX

Horace, cited, 19, 103
Hosea, cited, 433

Iamblichus I, the philosopher, ix, x,
xxix, xxxiii, lx ; biography of, xlix,
5, 207, 213, 236, 297; Letters 71-
79 to, 237-263, Letter 78, cited, 209

Iamblichus II, 1, 5.

Ilios (New), 51

Illyricum, Julian in, 23

India, wares of, 275 ; Indians, the, 285

Io, 263

Ionia, Julian in, 289, 375

Isaac, 418, 423

Isaiah, cited, 358, 399, 417

Isauria, province of, 100

Ms, 145

Isocrates, 119, 267, 383; Nicodes of,
19

Israel, 341, 365, 367, 389, 393, 397,
403, 405, 418, 433

Ister (Danube), 285

Isyllus, 247

Italy, 199, 370, 413

lulus (Hillel), Jewish Patriarch, 179

Jacob, 379, 389, 397, 423

Jehovah, 325, 327, 329, 331, 333, 311,
345

Jerome, cited, xxxix

Jerusalem, Temple at, xxxii, lxiii, 180,
181, 303; taken by Ptolemy, 145,
407, 427

Jesse, 396, 397

Jesus Christ, 147, 341, 343, 373, 375,
376, 377, 379, 381, 393, 395, 402,
403, 413, 414, 415, 416, 417, 421,
423, 429, 431, 433

Jews, the, treatment of, xxi; Letter
51 to, 177, 58, 59, 61, 71 ; Jewish
ascetics, 154; 301, 313, 321, 329,
311, 343, 377, 379, 383, 389, 391,
393, 403, 405, 407, 417, 423

John, St., 381, 397, 398, 399, 113, 115,
431

John, St., Gospel according to, 313,
414, 432

Joseph, St., 395

Josephus, cited, 145

Jovian, Emperor, xxvi, 133

Judaea, 341, 355, 393

Judah, 397

Judas, 431

Judge*, Book of, 378

Julian, Count of the East, xlvii;

444

biography of, li; Letter 9 to, 27, 67;
Letter 29 to, 97

Julian, Emperor, biography of, vii
foil.; apostasy of, ix, x; studies of,
ix, xiii; at Troy, x; at Milan, x;
appointed Caesar, xi; marriage of,
xi ; sent to Gaul, x, xi ; crosses the
Rhine, xii; proclaimed Augustus,
xii, xiv, 11; at Athens, xi, lix; at
Naissa, xv, 165 ; at Constantinople,
xvi; at Antioch, xxiii, xxv, 187;
at Pessinus, xxiv ; at Tarsus, xxiv ;
at Carrhae, xxv ; at Litarbae, xxv ;
at Hierapolis, xxv, lii; death of,
xxvi; Pontifex Maximus, xxvii,
lxi, 44; policy towards the Church,
xviii, 130; Letter of Gallus to, 288;
Caesars of, cited, 31, 94, 158, 170,
199; Kronia, xvi, 296; Misopogon,
xxiv, 15, 17, 33, 71, 83, 125, 135,
168, 191, 203, 205, 296, 301; To
the Athenians, 8, 10, 27, 105, 245,
289; To Themistius, 31, 39, 146,
166, 218; Fragment of a Letter,
lxii, 45, 47, 60, 68, 71, 149

Julian of Caesarea, the sophist, 1, lix,
brfv, 215, 220

Julian, son of Bacchylus, 255

Julius Constantius, father of Emperor
Julian, vii, 297

Julius Julianus, father of Count
Julian, li

Kings, the Book of, 383, 418, 12 7, 121)

Lacedaemonians, the, 87

Laertes, garden of, 205

Lamprias, the Arrive, 92

Lathi, Julian's knowledge of, viii;
the studv of, lii; use of, in the
Letters, 69

Lauricius, Bassidius, 100, 101, 103,
168

Leontius, Letter 11 to, 29

Lesbos, Aetius in, xxxi

levitiau, 1 05, 409, 418, 433

Libanius, the sophist, biography of,
lii, xviii, xix, xx, xxxiii; friend of
Basil, xlii; Letter 52 to, 181; Letter
r>:i to, 188; Letter 58 to, 201, cited,
J22, 257, 413; Letter 6 wrongly
addressed to, 15; correspondent of
Lauricius, loo, 101; friend of
Zeno, 42; protected by Mygdonius,
113; Letters of, cited, xxii, xxvii,

INDEX

xxviil, xxxii, xxxv, xxxix, xliv,
xlv, 101, 104, 108, 109, 123, 137,
139, 181, 183, 185, 220, 298;
Orations of, cited, xviii, xix, xxv,
xxxiii, xlviii, liii, 25, 33, 125, 181,
201, 203, 214, 296, 297, 298, 311, 3 1 6

Libyans, the, 557

Licinius, the usurper, 1

Litarbae (El-Terib) in Syria, Julian
at, xxv, 201

Livia, Empress, 1 17

Livy, cited, 371

Lucian, the satirist, 19, 209, 230, 253,
259, 347

Lucian, author of Philojxitris, 219

Lucian, the sophist, Letter 64 to, 219

Luke, Gospel of, cited, 121, 379, 896,
397, 413, 431

Lupicinus, officer of Julian, xiv

Lycurgus, the lawgiver, 365, 369

Lydia, gold of, 261; Chrysanthius,
high priest of, xvii

Lydns, J)e Mensibus, quotes Julian,
xxi, frag. 11, 300

Lysias praised by Julian, 119

Macedonia, colonised by Temenids,
86, 87; Atarbius in, 123

Macellum in Cappadocia, Julian in-
terned at, viii, xi, xl, xliii, 76. 815

Itfagnenjjns. the usurper, xii, xiii, hi,
Bg, 159, 173

Maimonides, the jurist, 425

M'amcrtinus, the consul, xvii, IS

Mandragora, a proverb, LS6

Maivellus. master of horse, xh i

Marcus Aurelius, 185

Manlonius, the eunuch, viii

.Maris, Bishop, 501

M uius. piety of, 372, 373

Mark, St., 113; Gospel of, S81

Mar.-yas, 237

Marl vrs, the, 111, 1 1 5

Mary, the Vilgin, S95, 399

Mmc¥| the slave, 485

Matthew, St., 121, 396, 397, 402, IIS,
416, 429, 433; Gospel of, 120, 181,
433

Maximinus, Letter 73 to, 235

Maximus, of Kphesus, the theuigist,
biography of, liv; tocher of .Julian,
ix, xiii, xvi, xviii; in Persia, xxvi,
lix, lxi; Letter 8 to, 21; tetter 12
to, 31; Letter 88 to, 209. 55, 109,
139, 208, 259

Maximus of Tyre, the philosopher, 5

Mazaca (Caesarea), xiii

Medes, the, 379

Mclanthius, the poet, 62

Memphis, Athanasius at, xli

Mesopotamia, xii, 126

Messiah, the, 395

Milan, Oonstantius at, ix ; Julian at,

x, xi; the court at, xlvi, 51, 398
Miletus, inscription at, 47
Minos of Crete, 369, 370
Mithras (Helios), the god, mvsteries

of, xviii, xxxiii, liv, 15, 53, 55, 98
Momus, the god of criticism, 169
Moore, Thomas, 299
Mopsucrene in Cilicia, death of Con-

stantius at, xvi
Mosohns, 221
Moses, 149, 313, 315, 321, 329, 333,

339, 343, 349, 353, 355, 359, 363,

381, 382, 389, 393, 397, 401, 402,

411, 419, 423, 425, 433
Muses, the, 119, 181, 211, 217, 237,

238, 251, 387
Musonius, 36, 39
Mygdonius, 108, 109, 113
Myths, Julian's attitude to, 327

Naissa (Nish), Julian at, xv, xlvii, 21,

26, 27, 29, 165
Xazarene, the, 189, 341
Nazareth, 415

Nebridius, quaestor and prefect, xv
Nemean games, the, 89
Nemesis (Adrastcia), 17 ? 67
Neoplatonism, Syrian, x, xliv, lxi,

336, 366
Nero, Entperor, 39
NYvit.ta, the Goth, consul, xvii, 33
tfowman, Cardinal, on Aetius, xxxi
Nicaeans the, 187
Nicomedia, earthquake at, xxiv, 1,

Hi, 51, 244, 254, 255
Nile, the, measurement of, xliii, 111,

171
Nilus (Dionvsius), biography of, lv,

tetter 50 to, 157, 27
Xisibis, city of, xxv, 190
Numa, Pompilius, 370, 371
\ttmhers, the Book of, 331, 363, 364,

397

Oanncs, the Babylonian god, 367
O Jj M W , 167, 225, 243, 263, 297

445

INDEX

Olympia, Zeus of Pheidias at, 225;

games at, 89
Olympias, daughter of Ablabius the

prefect, xxxvi
Olympus, Mt., 203, 213
Orestes, 241

Organ, the, epigram 2 on, 305
Oribasius, the physician, biography

of, lvii; pupil of Zeno of Cyprus,

lxiv; Letter 4 to, 8, cited, xiii, 100
Origen, 315

Orpheus, 237, 263, 265
Osroene, 126
Ossa, Mt., 203

Paeonia (Pannonia), 254

Pagans, the, 388

Palestine, 345, 379; Eustochius of,

185
Pan, the god, 237, 239; Echo and,

221 223
Pannonia, 1, 244, 245, 254, 255
Paphlagonia, 129
Paris, Julian at, xii, xiv, xv, xxxii;

his illness at, 15; Letter 5 from, 15
Parnassius, prefect of Egypt, xxxiv
Parthia, 197 ; Parthians confused with

Persians, 197, 353
Paul,"' the Chain," the informer, xvii,

xxxiv, 183
Paul, St., 311, 343, 377, 385, 391, 393,

411, 413, 421
Pegasus, the priest, at Troy x, 44,

49, 51, 53
Pelion, Mt., 203
Penelope in Homer, 137, 307
Pentadius, xv
Pergamon, Julian at, ix, xiv, liv,

lviii, 289, 375
Pericli

Perseus, 369
Persephone, 325
Persia, mcvi, 127, 181, 199, 238, 275,

289,314,353; the Persians, xii, xvi;

at Banxos, 17; confused with Par-
thians, 197; diet of, 207, 285,294,

300, 858, 379
Pet tinus, Julian at, xxiv, 72, 137;

Qybele at, 73, 133
Peter, St., 407, 409, 411, 431
Phaeadana, the, 31, 227, 243, 297
Phaedo of Elis, lvi, 163, 164
Pharaoh, 841 ; daughter of, 383
Pheidias, the sculptor, 224, 225
Pheidias, the gem-cutter, 224, 225

rhilemon, the comic poet, 83, 159
Philip of Macedon, 81
Philip, Letter 30 to, 105
Philostorgius, the Church historian,

xxi, xxvi, xxxi, xxxviii, xl, li, 125,

191, 288
Philostratus, Letters of, cited, 1C9;

Life of Apollonius, cited, 39, 41;

Lives of, cited, 147; Nero, 39
Philotas, 171
Phinehas, 363. 365, 367
Phocylides, 383
Phoenicians, the, 369
Photinus, the heretic, Letter 55 to,

187; cited, 313, 314, 398, 399
Photius, 430

Phrygia, 135, 137; in Persia, xxi
Physicians, decree concerning, 107
Picts, the, xiv

Pindar, 81, 163, 217, 259, 263, 281
Plato, 4, 5, 7, 12, 97, 119, 267, 315,

Proclus on, 297, 363, 369 ; Apology,

39, 161; Cratylus, 161; Crito, 160;

Euthyphro, 111; Laws, 41, 81, 355;

Letter 7 163; Menexenus, 73, 81;

l'ltaedo 5, 415; Phaedrus, 17, si,

182, 292, 293 ; Republic, 95 ; Sophist,

41, 161; Theaetetus, 296; Timacus,

160, 329, 331, 332, 335, 339
Plautus, Mercutor, 91
Pliny, Nat. History, 111
Plutarch of Chaeronea, 3], 62, If',:;,

169, 2311, 372
Plutarch, a philosopher, Letter 72 to,

235
Pola, Callus executed at, ix
Pontus, the, 155
Porphyrius, Letter 38 to, 123, 71
Post, the State, reform of, xix
Praetextatus, Vettius Agorius, pro-
consul of Achaia, xviii. xxxv, si
Priscus, biography of, \iii. \vi, xxvi,

wxiii, lviii: Letter 1 to. 3; Letter 2

to, 3: Letter 5 to, 14, 181
Proclus <»n Plato, Cratylus, 161: on

Republic, 297
Procopius, the general, xxv. xxxiii
Prohaeresius, the sophist., \i, \i\, 1;

biography of, !i\: Liiin- 11 to,

35
Proponl i--, the, 79
Proteus of Egypt, 265
Psalms, the. 843
Ptolemies, the, 117; Ptolemy I

L45

446

INDEX

Ptytoagoras, 5, 2:t7; Pythagorean

phrase, -">7; silence, 107
I' vthian garni
I'ython, the, 281

QJuadi, the, xii

QJuintus, (uri ins. .if nl, 169, 171

Q uirinius, the governor, 379

I'.ha.lamanthus of Crete, 371

Rhine, the Etonian pints on, \ii, 21,

Etodoato in Thrace, i-'i

Romaiu, EpiatU ol Pan] to, 385, 420

Romans, toe, at Oarrhae, xxv, xxwii.

S7. 117. 887, S4S, :s t6, :; 17, 866, 375,

U0; at ('.ninth, 93
Rome, xxiii, xxwi, 87, 887, 870, 371,

375, 379; the Capitol at, 63
Romulus, :;7<i

Sagadares, I \u

SaUustius, of Caul, xiii, xvi, xvii,

wiii, l:', LS, 88, 186, 887
Samoa, i'< ndans at, 1 7
Samosata, L89

Sanis,,.,.

Sapor, Kim: of Persia, xiv, xxv, xlv,

L99, 886
Sappho, cited, 818, --'17. 847, 880, 861
Saracens, the. -_m » t , 886, K>8
Sarapion, \\i\; letter 80 to, 267;

cited, -i-i-i
S irdanapahis, L69
S irdis, Iviii
sKrmatians, toe, ril
-, 387
e, xii
>c>t-. toe, rrv
Scriptures, the, 818, :;i i. 316

oians, the, 800, 801 . ■"■ ic 887
EjcythopoUs, i rial at, \wi\
Sjelene aa demiurge, l 18, l 19
Sjeleucus oi Oilicia, L09
Beneca, Dialogue*, I iv
Septuagint, toe, 594 , 119, L84
Sequent, I be,
Serapis, the god, at Alexandria,

wwii. xliv. 81, 68, 1 IS, 1 16, 147;

toe Serapeum, ww ii. 68
Seraphim, to .
Sergius, the proconsul, 377
SPiiloh, 894
S byl, toe, ::7i
E cfiy,371,S7S

Bideta, Philip, 31G

Silvaiius, the usurper, xiii

Shnonides, dted, 881

Sintula, of&cel of Julian, xiv

Sirens, toe, 887,888

Sirmium (Mitrovit,/.), w; Oonstantins

at, 1S7; Synod at, 1S7; l'hotinus of,

187, 398
Socrates, toe Church historian, cited,

xviii, xx, xxii, xxvii, xxxi. xwix.

xl, xliv, xlviii, 1C, 39, 61, 76, L87,

133, 1 1J. 866, 867, 298, 801, 406
Solomon, 888

Solon, 365

Booster, the Elder, lx, 200, 207, 213,

243, 867
Sopater, the Younger, lx, lxi, 807, 887
Sopater (Sosipater), Letter 61 to,

213
Sopater of Beroea, lx
Sophocles, Phtioctete*, 182, 249; 0. T.

135, 866
Sosipatra, the wife of Eustathius. xlv
Sozomen, the Church historian, cited.

xviii, xx, xxi, xxvi, xxxi, xxwi.

xxxix, xl,xli, xiii, xliv. li. 61,68, 67,

69, 75, 108, 117, I--':., L87, L89, CI.

134, 1 12, 179, L87, 181, 197, 198,
199, 886, '2X{\. 887, 801, 80S, :'>'»:;.
406

Spartans, the, xv

Stobaeus, 1 \ i

Strasbourg (Argentoratum), battle of,

xii, xiii
Suidas, xii, xvi. Iviii, :'.<;. :>.S, 40, 116,

122, 294, 296, 298
Susa, 16

Swinburne, The Last <>rnch of, lvii
Syloson in 11. in. lot us. proverbial, 16
Bymmachus, the Elder, the Senator.

Iv, 16 1. L66
Symmachus, the Younger, the orator,

164, cited, 31
Syracuse, Dionysius of , 168
Syria, xwiii; Julian in, 89, .".71. 879;

the Syrians effeminate, 347, 353

Tarentum, 375

Tarsus, » kmstanl tus at, xvi ; Julian at ,

wi\ ; Julian buried at, xx\ i, *.•'.»,

209
Taurus, the range, 897
Telemachue, 868
Temenu 36, 87

Tempe, Valley of, 808, 896

447

INDEX

Temple, the, at Jerusalem, restora-
tion of, xvii, xxi, xxxii, lxiii, 406,

429
Temples, destruction of the, xlv
Teos, Anacreon of, 213
Tereus, king of Thrace, 241
Testament, the New, 59, 428; the Old,

59, 379, 387, 410
Thales, the philosopher, 369
Thamyris, the bard, 237
Thebes in Egypt, 283
Themistius, the philosopher, xviii,

259
Theocritus, 181, 239
Theodora, the priestess, Letters 32-

34 to, 109
Tlieodoret, the Church historian, cited,

xx, xxi, xxvi, xxxi, li, 75, 117,

406, frag. 7 in, 298
Theodorus, the high priest, xxiii,

lxi, 36, 44, 49 ; Letter 16 to, 37, 93 ;

Letter 20 to, 53, 121, 422
Theodorus of Asine, 5
Theodorus, father of Socrates, 383
Theodorus of Mopsuestia, 316, 428
Theodosius, Emperor, liii, 153, 179,

316
Theognis, the poet, 343, 383
Theophilus, military prefect, 141
Theophrastus, 271
Thermopylae, 295
Thersites", 167
Theseus in the Ilccale, 239
Thomas, St., Church of, at Edessa, 127
Thoth, the god, 366
Thotmes III, of Egypt, 152
Thrace, Anaeharsis in, 346, winter in,

341,843
Thracians, the, Letter 27 to, 83
Thucydides, praise of, 119

Tiberius, Emperor, 377

Tigris, the river, xxv, 208, 209

Tithonus, age of, 169

Titus, bishop of Bostra, 132, 133

Trivia (Hecate), 186

Troas (Alexandria), Julian at, x, 5 I

Tunis, 124

Tyana, Julian at, xxiv, xliii, 115, 11 7

Typhoeus in Pindar, 281

Tzetzes, Epigram 5, quoted by, 309

Valens, Emperor, xxxi, xxxii, xxxix,

liv, lviii, lx; at Edeaa. l-'7
Valentine, the heresiarcli, 12 7.

Valentinian sect, 127
Valentinian, Emperor, xxi, xxxr,

lviii, 125
Vergil, Aeneid, 191,2S.°,, 371 ; Oeorgics,

237, 265
Vetranio, the usurper, xiii
Victorinus, the sophist, xix
Vienne, Oribasius at, xiii, 8; Flore""

this at, xiv, 11; Julian at, xv
Voltaire, cited, 211

Waller, the poet, 299 .

Word, God the, 399, 403, 413, 1 '>
415, 433

Xenophon, Hellenica, 160
Xerxes, a theme, 239

Zedekiah, king, 395

Zeno of Cyprus, the physician, l 1

Zeno of Alexandria, the physi< n »

biography of, lxiii; Letter 17°'

43, 42
Zonaras, cited, 99
Zosimus, cited, xxv, xxvii, xxxv r -

23, 200, 207, 296, 297, 288

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